Adult

JANUARY. FEBRUARY. MARCH 1986

Sabbath School

( Lessons



One Lord.One Faith

Designed especially for those whose first language is not English and

those who want theology in a clear and more understandable language.

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Contents

"One Hope of Your Calling"

The Blessings of the Believer

The Praying Apostle

From Death to Life

One Building, One Cornerstone

Paul's Commission

Unity, an Outgrowth of Love

Unity, the Fruitage of Spiritual Gifts

The New and the Old Contrasted

10.

Light and Darkness Contrasted

11.

A United Home Helps Make a United Church

12.

Everyday Christianity

13.

Strong in the Lord

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Authors: Mario Veloso

Warren H. Johns

Editor: Leo R. Van Dolson

Assistant Editor: Charlotte E. Ishkanian

Marketing: Bob Kyte

Sales Office: Shirley Sayers

Art and Design: Pacific Press

The Adult Sabbath School Lessons are prepared by the Sabbath School Depart-

ment of the General Conference of Seventh-day Adventists. The preparation of

the lessons is under the general direction of a worldwide Sabbath School Lesson

Committee, the members of which serve as consulting editors. The published les-

son quarterly reflects the input of the committee and thus does not solely or neces-

sarily represent the intent of the author.

Scripture references other than from the King James Version quoted by permission in this quarterly are as

follows: NEB. From

The New English Bible,

the Syndics of the Cambridge University Press, New York City. Used by permission.

NIV. From

The New International Version,

Used by permission.

NKJV. From

The Holy Bible, New King James Version,

Inc. Used by permission.

Phillips.

From

The New Testament in Modern English,

B. Phillips. Used by permission of Macmillan Publishing Co., Inc., New

York.

RV.

From

Revised Version,

RSV.

From the

Revised Standard Version,

tian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.

TEV. From the

Good News Bible,

the Bible in Today's English Version, Old Testament, copyright (c) Ameri-

can Bible Society 1976; New Testament copyright (c) American Bible Society 1966, 1971, 1976. Used by per-

mission.

Adult Sabbath School Lessons (standard edition). (USPS 702-480) Published quar-

terly by Pacific Press Publishing Association, 1350 North Kings Road, Nampa, Id.

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Adult Sabbath School Lessons (USPS 702-480)/No. 359 / January-March 1986

on't just reach for the top of

the coconut trees," Pastor

Paterno Diaz, president of the Soutl

Philippines Union Mission tells his

people. "Reach for the stars. Even if

don't get there, you'll be higher than

trees.

Diaz follows that motto in his

leadership of the church in the

less—developed area of his country.

During the last nine years the meml

ship of the South Philippine Union

Mission has grown from 50,000 to

than 134,000; from the smallest

of i

three Philippine unions to the seven

largest union in the world.

Much of the population consists (

unreached tribal peoples, Diaz state

STARS

y worship spirits and have never

d the gospel. Diaz has big plans to

h these people for Christ in 1986.

lready nearly 50 percent of his

'n's yearly baptisms are among tribal

)1es. "They live at a subsistence

I," Diaz says. "They seldom handle

i and cannot afford to build

des." Chapels, built with previous

teenth Sabbath Offerings, have

'ided a focal point, that attracted

y tribal people to Jesus.

ut many tribes have no Christian

less. Their villages will not hear the

)el unless laymen and workers join

is to build outpost evangelism

ers. "These are simple meeting

es," Diaz explains. "They are made

of native material.'

;

One of this quarter's

Thirteenth Sabbath Special Projects is to

provide the tin roofs and nails so, that

hundreds of chapels may be built in

unreached tribal villages.

And reaching for the stars., as usual,

the South Philippine Union Mission aims

to enter hundreds of unreached villages

in the next five years. You will add .

'momentum to the thrust of frontier

mission this quarter, by supporting the

World Budget Offering and planning for

a special love gift on March 29.

Other projects to share from this. offering are:

I. Outpost evangelism centers, division—wide.

Men s dormitory, Philippine Union College.

New dormitory, Central Philippine Adventist

College. • '

Office building, East Indonesia Union.

MEMBER THE FAR EAST DIVISION WHEN

NI PLAN THIS QUARTER'S THIRTEENTH

diBATH SPECIAL PROJECTS OFFERING.

MEET THE AUTHORS OF

THIS QUARTER'S LESSONS

Warren H. Johns was born of mission-

ary parents in Beirut, Lebanon, at the

close of World War

II.

After completing

his theological studies at Andrews Uni-

versity, he pastored several churches in

the historic Battle Creek area. He taught

for five years at Columbia Union College

and Newbold College, then was ap-

pointed associate editor of

Ministry

mag-

azine. Currently he is studying for his

doctorate at the SDA Theological Semi-

nary at Andrews University. His wife, Lo-

retta, teaches business administration at

Andrews University, and his daughter,

Lorie, attends elementary school. Family

interests include mountain climbing,

camping, bird watching, fossil collecting,

and canoeing. Elder Johns enjoys telling

nature stories to junior campers and jog-

ging. He has entered several races, in-

cluding marathons.

Mario Veloso was born in Chile. At 15

years of age he accepted the Adventist

message and attended Adventist col-

leges in South America and the United

States, receiving his doctorate of divinity

from Catholic University of Salvador in

Argentina. Dr. Veloso has held pastor-

ates and administrative positions in Ar-

gentina and has taught at Andrews Uni-

versity and River Plate College in

Argentina. He has served in administra-

tive positions in the Austral Union and

currently serves as youth and temper-

ance director for the South American Di-

vision. He and his wife, Lucy, have two

adult children, Liliana and Eloy, both resi-

dent physicians in Mexico. He enjoys jog-

ging and writing, having written more

than 20 books in Spanish and Portu-

guese and published more than 100 arti-

cles.

Supplemental Book:

Ephesians: Prison Papers From a Captive Ambassador,

by Dr. Mario

Veloso, is published by Pacific Press Publishing Association and is available at your Adventist Book

Center.

The Epistle to the Ephesians was written by the apostle Paul while under house arrest about A.D.

62. Written to foster unity among the Ephesian believers, the epistle contains much valuable counsel

for the Christian church today. Dr. Veloso brings out this counsel in his inimitable style and presents

it in a format that carries the reader along. While especially designed as a help in studying the

Sabbath School lessons for this quarter, the book may be read with profit at any time.

Introduction to the Epistle to the Ephesians

"One Loosi

One Faith"

Paul's letter to the Ephesians has warmed the hearts of poets

and reformers, laymen and theologians alike, over the centur-

ies. The magnetic qualities of its message indicate that its au-

thor, Paul, knew Jesus in a deeply personal way, even though

there is no evidence that he had ever come into face-to-face

contact with Him during His earthly ministry. Paul's Damas-

cus-road experience seems to have been his first direct encoun-

ter with the Person about whom he writes so eloquently.

Paul had many concerns on his mind as he wrote this letter.

One of Paul's major concerns is the mystery of the eternal'

plan of God that has been fulfilled through His Son Jesus

Christ. One facet of the mystery is how the Gentiles can be

united with the body of Christ on the same basis that the

prophets and apostles were. Because the means by which this

is accomplished is the grace of Christ, grace becomes another

dominant theme of the epistle. Grace in action brings about

unity in the body of Christ, the church; thus unity is another

major theme of this epistle. This quarter the theme of unity

will serve as the main window through which we will view the

letter to the Ephesian church. Because Satan does everything

possible to bring disunity into the church today, the emphasis

on unity in Ephesians deserves our special attention. If we

are divided here on earth, how can we be united happily in

heaven?

EPHESIANS OUTLINED

Unity in Calling

Unity in Conduct

Chapters 1-3

Chapters 4-6

Opening

greeting or

The practical side—unity IN Christ

salutation (1:1, 2).

within the church (4:1 - 5:21)

Spiritual blessings IN

In the home (5:22 - 6:4)

Christ (1:3-14)

In society (6:5-9)

Thanksgiving and a prayer

Concluding admonition—fighting

(1:15-23)

the Christian warfare (6:10-20)

Results of the new life—unity

Closing words and farewell—

and access IN Christ

(6:21-24)

(2:1 - 3:21)

Adu t

Lesson

"One 11-llope of

'Your Caring'

THIS WEEK'S STUDY: Ephesians 1:1, 2; 6:21-24.

SAB

MEMORY TEXT: "There is one body, and one Spirit, even as ye are



called in one hope of your calling" (Eph. 4:4).

CENTRAL THOUGHT:

Paul wrote this epistle while under house arrest

in Rome. It portrays the strong spiritual ties that he felt for the believers

in a church that he had much to do with establishing.

Features of the Book of Ephesians

The writer

Paul, a

prisoner and an apostle

The recipients

The Ephesian church was mostly from a

Gentile background, but there were some

Jewish Christians in the church

The date and the

occasion for

writing

Written between A.D. 61 and 63 during

Paul's house arrest in Rome and about

the same time as Colossians

Paul's greeting

and farewell

Marks of authenticity and evidences of

Paul's great compassion for people

INTRODUCTION:

What a treat awaits us this quarter in our study of

Paul's letter to the Ephesians! Poet Samuel Taylor Coleridge considered

Ephesians to be "one of the divinest compositions of man," and Martin

Luther called it "the true kernel and marrow" of the New Testament.

Writing under the inspiration of the Holy Spirit, Paul helps us understand

what it means for Christ to live in the believer. His letter contains in-

tensely practical instruction for Christians who face the kind of problems

we do in relationships in the family, home, society, nation, and even in the

church.

When an army goes into battle, it basically faces two types of enemy

forces: external and internal. Not only are the forces that the Christian

has to face internal as well as external, but they are supernatural as well

as natural.

What threatens the onward progress of the church today is not so much

an external enemy, such as unbelief, liberalism, or worldliness (although

we see these making inroads into the church). The greater threat to the

church is internal disunity. One of the oldest strategies in winning a war is

"divide and conquer." If united, the church will stand; if divided, it will

fall.

The epistle to the Ephesians likens the church to a physical body. A

body must be healthy in order to live. In assessing the church we attend

we need to ask whether it is afflicted with spiritual "hardening of the

arteries" so that the soothing, life-giving graces of Christ have great diffi-

culty flowing from one part of the body to the other. Is it subject to spiri-

tual "fainting spells" that may be due to lack of emphasis on prayer life—

the "breath of the soul"? Many congregations today no longer conduct

prayer meeting, the only real opportunity for spontaneous group prayer

for the church.

Or perhaps your church could be diagnosed as suffering from the crip-

pling effects of spiritual "arthritis," limiting its effective outreach and

soulwinning in the surrounding community. Your church even may have a

case of the dreaded spiritual "cancer" that little-by-little saps the body's

energy and weakens and finally destroys entire organs. This cancer is the

cancer of disunity. It works imperceptibly at first, but in the end its effects

are fatal.

The book of Ephesians offers us the divinely-prescribed remedy for the

spiritual maladies that affect the health and vitality of the body of Christ.

The question is whether we want healing enough to be willing to take our

case to our doctor—the Divine Physician.

In order to understand fully the prescription our Physician has given

us, we need to learn something about the background of the book and its

author and the purpose behind what was written in this epistle.

I. THE WRITER (Eph. 1:1; 3:1; 4:1; 6:20).

In comparison with Paul's other epistles, how limited is the biographical

information about the author that is given in this epistle?

Paul devotes only a total of four verses to a description of himself, his

calling, and his present predicament. Three of the four verses refer to his

imprisonment. This stands in contrast to the more lengthy autobiograph-

ical notes found in many of his other letters. (See, for example, 2 Cor.

11:6-33; Gal. 1:10-24; 2 Thess. 3:7-10.)

An Apostle.

In his salutation in Ephesians 1:1, Paul designates himself

"an apostle of Jesus Christ," putting himself on equality with the twelve

disciples. Was he being a bit presumptuous? Not at all. His apostleship

was not his own idea, but it was the Lord's doing and the Lord's will. Paul

was ordained for discipleship by Christ Himself on the road to Damascus.

He was blinded that he might see the light, and he was called personally

by Christ just as Jesus personally called the Twelve to discipleship (Gal.

1:15, 16). Beyond dispute Paul's apostleship was not from man, but from

God; not his own idea, but the Lord's (Gal. 1:1).

SEARCH AND LEARN: What indications suggest that Paul needed to vali-

date the genuineness of his letters?

Gal. 1:6-8



Col. 4:18



2 Thess. 3:17



Just as men today forge documents to gain some unworthy end, so

someone must have attempted to counterfeit an epistle, passing it off as if

it were from Paul's own hand. Such a forgery may have been written in

order to gain support for some false teaching. In 1983, sixty-two volumes

of Adolph Hitler's diaries were purportedly discovered in a barn in East

Germany and sold as genuine. The fraud soon was discovered, but not

before some people had been deceived. Not only was the handwriting not

Hitler's, but the paper did not come from the time in which he lived.

Paul used his signature to validate the genuineness of his letters. But

even more importantly, the Holy Spirit is the validation that the message

is true (1 John 5:6). In Ephesians 1:13 it is the Holy Spirit that is com-

pared to a seal, an instrument of authentication, as we will study.

THINK IT THROUGH: In our witnessing to others, what means should we

use to demonstrate that we are indeed Christians and that our message is

true?

II. THE RECIPIENTS.

What clues are there as to whom Paul is writing and as to what his rea-

sons were for writing this letter? Eph. 1:1; 2:11.

Just as Paul gives almost no biographical information about himself in

this letter, so he offers few clues as to the characteristics of the people he

is addressing. However, the following points about the Ephesian believ-

ers are evident:

They were a group composed largely of Gentiles who had come out

of paganism (Eph. 2:2, 11; 4:17).

Their lives were characterized by a strong faith in Christ and a love

for their fellow-believers (Eph. 1:15).

The congregation was composed of husbands, wives, children,

slaves, and slave-holders (Eph. 5:22, 25; 6:1, 5, 9).

They were in danger of slipping back into pagan practices. Notice

that some of the practical counsel given by Paul deals with avoiding cus-

toms such as foolish talking and jesting (Eph. 5:4), immorality (verse 5),

and drunkenness (verse 18).

What is the significance of the fact that Paul mentions only one person by

name in the epistle? Eph. 6:21.

It is strange that Paul includes only one personal name in this letter,

Tychicus, whereas most of his other letters are filled with personal allu-

sions and remembrances. Colossians, which was no doubt written about

the same time as Ephesians, lists eleven individuals, including Tychicus,

in its final chapter. In writing his concluding chapter to the Romans, Paul

mentions 35 personal names. These include some who were sending their

greetings to the Romans.

The lack of personal references in Ephesians could suggest that Paul

may have not known many of the Ephesian members by name at the time

he wrote. However, this would be strange in view of the fact that he had

labored nearly three years and three months in Ephesus. (See Acts 19:1,

8, 10.) A better explanation is that the letter was intended for the believ-

ers in the towns and villages surrounding Ephesus as well. If the letter

were addressed to other believers besides those at Ephesus, then we

would not expect Paul to name persons in just the one church. Doing so

would cause the others to feel left out. Thus the opening words of Paul in

this epistle can be better understood to read: "Paul, an apostle of Jesus

Christ by the will of God, to the saints which are in the Ephesian region."

The letter to the Colossians was written not only for the church at

Colossae but also for the churches at nearby Laodicea and Hierapolis

(Col. 4:13-16). In the same way, Ephesians could have been written for the

churches in the neighborhood of Ephesus.

III. THE DATE AND THE OCCASION FOR WRITING.

What kind of difficult circumstances was Paul undergoing at the time he

wrote the letter, and how harsh were they? Eph. 4:1; 6:20; Acts 28:30.

Ephesians was written during Paul's first Roman imprisonment that be-

gan in the spring of A.D. 61 and lasted for two years. Because Paul was

under house arrest at the time, he was not under the physical agony that

he had to endure during his second Roman imprisonment. At the time of

his later imprisonment he likely was thrown into the Mammertine

Prison—a dark, damp dungeon that still exists today.While under house

arrest he was able to have visitors and eagerly "received all that came in

unto him" (Acts 28:30). Some of these visitors to Rome were able to take

messages back and forth for Paul, including his letters.

What attitude did Paul take in regard to his imprisonment? Eph. 6:20.

(Compare with 2 Tim. 1:8; 4:16; Phil. 1:12-14.)

Whether it was simply a house arrest, as when he wrote Ephesians and

Philippians; or a dungeon existence, as when he wrote 2 Timothy, we

have no clue from Paul as to the severity of his plight. He always seems to

have rejoiced, even when he had good reason to do otherwise.

What kind of individual did Paul choose to carry his letter to the Ephe-

sians? Eph. 6:21, 22.

(See

also Col. 4:7.)

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Paul always chose a trusted individual to deliver his precious letters.

Tychicus delivered both epistles—Ephesians and Colossians--most

likely on the same trip.

What was Tychicus's mission?

He was to make known the full disclosure of Paul's condition in Ro-

man imprisonment to the believers in both churches (Eph. 6:21; Col. 4:7).

He also was sent to bring encouragement to the believers in both

congregations (Eph. 6:22; Col. 4:8).

One evidence that Ephesians and Colossians were written and deliv-

ered at the same time is that, of all the letters Paul wrote, these two are

more alike in wording and in subject matter than any other two. One

scholar has calculated that 70 percent of the material found in Colossians

has close parallels to what is in Ephesians, while 50 percent of Ephesians

is reflected in Colossians.

MAP STUDY: Examine the accompanying map that shows the cities of Asia

Minor in Bible times. Notice the geographic relationship of Ephesus and

Colossae. Also note how close Laodicea is to Colossae. Paul wrote an epistle

to Laodicea (that apparently has not been preserved) at the same time he

sent one to Colossae (Col. 4:16).

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IV. PAUL'S GREETING AND FAREWELL (Eph. 1:2; 6:23, 24).

What can we learn from Paul's characteristic style in the salutations to his

epistles? Eph. 1:2.

Two of the most beautiful and touching words are

grace

and

peace.

They must have been a favorite expression of Paul's because he used

them in the salutation of virtually all his epistles. (With the greetings to

Timothy and Titus he added the word

mercy

so that in these personal

epistles he wrote, "grace, mercy, and peace.") In the time of Paul most

Greeks used a slightly different word instead of

grace

to begin their let-

ters—the word meaning "prosperity" or "health." However, Paul used

the term that means "good will" or "favor"--grace. The word

peace

in-

cludes the idea of wholeness and health. When Christ first greeted His

disciples in the upper room after the resurrection, He used the very word

peace

that Paul used in addressing the believers.

"The life, death, and resurrection of Christ had brought new meaning

to both these old familiar terms. `Grace' was now understood as the re-

deeming love of God in Christ (see 2 Tim. 1:9). 'Peace' was now peace

with God through redemption (Rom. 5:1). With this Christian signifi-

cance, `grace' and `peace' became Paul's customary greeting in all his

epistles."—S.D.A.

Bible Commentary,

vol. 6, p. 473.

SOMETHING TO THINK ABOUT: Have you ever thought about the fact

that when God touches ordinary things they become extraordinary?

•

Jacob's stone used for a pillow became a monument.

•

Moses' rod was not just another shepherd's crook.

•

The cross is not just another wooden instrument used to execute crimi-

nals.

Even common things become freighted with new meaning under the

transforming power of the gospel.

How do the four key things that Paul used at the close of his epistle ex-

press the warm sentiment of his heart? Eph. 6:23, 24.

In his farewell Paul uses four meaningful terms: peace, love, faith, and

grace. The first word,

peace,

would have special appeal to the Jewish

members of the congregation because it is equivalent to the Old Testa-

ment word

shalom.

It is another way of saying, "May it be well with

you!" It also stresses unity because it has the root meaning of wholeness.

The expression "love with faith" likewise emphasizes unity, as reflected

in what Paul wrote to the Galatian members: "For in Jesus Christ neither

circumcision availeth anything, nor uncircumcision; but faith which

worketh by love" (Gal. 5:6). The use of the word

grace

has special mean-

ing for the Christian because it epitomizes everything that Christ did on

the cross for us.

Usually Paul wrote the farewell in each of his letters with his own hand,

after having dictated the rest of the letter to a personal secretary. This fact

is brought out in 2 Thessalonians 3:17: "The salutation of Paul with mine

own hand, which is the token in every epistle: so I write." It would be

wonderful to be able to see the final farewell as written in Paul's own

handwriting. In Ephesians the greeting at the opening of the epistle and

the salutation at the end are characteristic of Paul's style in his other let-

ters. This fact adds authenticity to the idea that Paul is the author of

Ephesians. Besides, the content of the epistle itself is so much like Paul's

thought as expressed elsewhere that it would seem unreasonable for us to

deny that Paul wrote Ephesians as some modern scholars do.

FURTHER STUDY AND MEDITATION:

Read Acts 28:16-31 to discover

in greater detail the setting in Rome of the epistle to the Ephesians.

"Many months passed by after Paul's arrival in Rome, before the Jews

of Jerusalem appeared in person to present their accusations against the

prisoner. . . . His enemies could hope for success only in seeking by in-

trigue to influence the emperor in their favor. Delay would further their

object, as it would afford them time to perfect and execute their plans,

and so they waited for a while before preferring their charges in person

against the apostle.

"In the providence of God this delay resulted in the furtherance of the

gospel. . . .

"During this time the churches that he [Paul] had established in many

lands were not forgotten. Realizing the danger that threatened the con-

verts to the new faith, the apostle sought so far as possible to meet their

needs by letters of warning and practical instruction."—The

Acts of the

Apostles,

p. 453.

If available, study the article on "Grace" in the

S.D.A. Bible Dictio-

nary

(p. 439 in the Revised Edition).

SUMMARY:

Just as it is helpful to know about a person's background and

childhood in order better to appreciate that individual and to understand

the person's behavior, it is essential to study the background of the epistle

to the Ephesians in order to be able to interpret it correctly. The following

significant facts emerge:

The epistle was written by Paul, whose basis for authority is his call

to apostleship.

It was written from Rome during his first imprisonment, which was

characterized as a "house arrest."

It was delivered by Tychicus as a companion letter to the Colossian

epistle.

APPLICATION:

Many of the world's greatest literary pieces have been

produced during times of great hardship and imprisonment. For example,

there is John Bunyan's

Pilgrim's Progress

written from Bedford Jail in

England. It may be that God knows it is best to write upon our lives the

message of love through the steel-tipped pen of suffering.

Do I sense God's love and concern when I face difficulty or suffering? If

not, why not?

What can I do to foster such an understanding and to help others who

may have a similar problem?

MO Oa=

The Bilessimil- of

the Believer

THIS WEEK'S STUDY: Ephesians 1:3-14.

MEMORY TEXT: "That in the dispensation of the fulness of times he

might gather together in one all things in Christ, both which are in

heaven, and which are on earth; even in him" (Eph. 1:10).

CENTRAL THOUGHT:

God has a plan that is all-inclusive. He longs to

unite every created being into one body. We can be thankful that His plan

is so comprehensive that it includes each one of us individually.

OVERVIEW: Eph. 1:3-14

Prelude of Praise (verse 3)

Incentives to Gratitude (verses 4-14)

Praise directed to God,

the source of every

benefit

We can be grateful to God because:

He has chosen us (verses 4-6)

He has rescued us (verse 7)

He has provided us an

inheritance (verses 8-14)

INTRODUCTION:

The epistle begins on a high note—a note of praise.

The first phrase of the body of the letter after the salutation is "Blessed be

the God." We might think that it would be most difficult to praise God

while languishing in a prison, even if it were in a case of house arrest. But

Paul could do so. Looking at it from the opposite viewpoint, we can dis-

cover that the more bleak and oppressive the circumstances are, the

more the committed Christian lifts his or her gaze above the surroundings

to contemplate heavenly realities.

That is exactly what Paul did. His first message is about the God "who

hath blessed us with all spiritual blessings in heavenly places in Christ"

(Eph. 1:3). In the New Testament the expression of praise

blessed

is ap-

plied particularly to God, as He alone is worthy "to receive glory and

honour and power" (Rev. 4:11). Blessing is ascribed to the One sitting

upon the throne and to the Lamb at His side (Rev. 5:13). It is the Blessed

One who bestows the blessings and benefits outlined in the verses that

follow. The fact that Paul focuses on "spiritual blessings" indicates how

much more important these are to the Christian than are material bless-

ings.

One of the symptoms of a diseased church is backbiting, but the great-

est remedy for this soul-sickness is a spirit of thankfulness. Appreciation

and gratitude make up a healing balm for those who have been treated

unjustly and criticized unfairly. Thankfulness contributes not only to the

spiritual health of the church but also to the actual physical health of the

individual. (See Prov. 16:24.)

I. PRELUDE OF PRAISE (Eph. 1:3).

To whom should gratitude be directed, and for what reason? Verse 3.

Paul begins the body of his letter with an expression of thanksgiving,

followed by a prayer. The first half of the first chapter reads like a hymn

of praise. In fact, it contains a three-fold refrain unto the praise of His

glory (1:6, 12, 14). Whatever we give praise and thanks for, the glory

should go to God. If we were to attempt to take the glory to ourselves the

beauty of our praise would turn to ashes.

Some question, "How am Ito express gratitude to God when I don't

feel the spirit of praise within me?" The answer is that praise is much

more than mere feeling. It has to be directed to a reality that lies outside

of ourselves—a reality that extends even to heaven itself. For that reason

Paul indicates that our blessings are "in heavenly places." God does not

ask us to

feel

the spirit of gratitude, but He simply requests that we

ex-

press

thankfulness. The surprising thing is that, once it has been ex-

pressed, we often begin to feel more in tune with God and more like prais-

ing Him.

THINK IT THROUGH: What can I find for which to thank God? How can

I know that it is God's hand that provides the blessing when I receive one?

Paul answers: "Praise be to the God and Father of our Lord Jesus

Christ for giving us through Christ every possible spiritual benefit as citi-

zens of Heaven!" (Eph. 1:3, Phillips). Elsewhere James puts the same

truth into different words: "Every good gift and every perfect gift is from

above, and cometh down from the Father of lights" (James

1:17).

This

means that when anything happens to us that produces good in our lives,

even if it is an unpleasant or painful experience, it is a blessing from God;

and we can thank Him for it.

SEARCH AND LEARN: Study the verses listed below, looking for at least

three specific reasons why we ought to be grateful to God:

verse 4



verse 7



verse 10



others



Consider the all-encompassing nature of God's plan for us. It started

before we were born, even before there was a human race. God already

knew our names. The most visible demonstration of His plan for us took

place on the cross when Christ died for us. There He died for us individ-

ually. That this is so is evident in the fact that He would have given His

life if any one of us had been the only one in need of salvation. His plan

will climax when all things separated by sin have been reunited. God's

plan moves us from paradise lost to paradise restored. The spanning rain-

bow of God's love bridges the gap between the two paradises.

II. THANKFUL FOR BEING CHOSEN—ELECTION (Eph. 1:4-6).

How can we be sure that in verses 4 and 5 Paul was not teaching that God

determined ahead of time who is to be saved and who is to be lost?

Paul does not advocate predetermination in the sense that some under-

stand it—that God predetermines who is to be saved. Otherwise we

would not be able to exercise free will or, for that matter, any choice at

all. In verse 5, the word

predestinated

has been translated from a Greek

word that means "marked out beforehand." It simply expresses the fact

that God's plan for the human race has been in existence from eternity.

Because of His omniscience God knew before the foundation of the

world who will choose to inherit the kingdom.

It is significant that Paul speaks here of predestination in family terms,

employing the word

adoption.

An earthly parent may pick out an occupa-

tion and perhaps even a mate for a son or daughter; but the child, upon

reaching the point of decision, sometimes rejects the parent's wishes. In

the same way, a member of the human family may choose to go counter to

the wishes and master plan of the Creator.

The true concept of predestination is that everything God plans is for

the good of the world and for those who live in it. God is in control of

ultimate outcomes at all times. But He has given us the power of choice

and will not force anyone to be saved. Even when people rebel against

God and follow their own willful ways, God still has a plan and purpose

that controls the ultimate destiny of the world.

What are some of the blessings or benefits brought about by God's pre-

determined plan? Verses 4, 5, 10.

In Scripture, predestination is connected to God's foreknowledge.

"For whom he did foreknow, he also did predestinate" (Rom. 8:29). God's

choosing, which is sometimes called election, simply is based upon His

all-seeing, all-knowing foreknowledge (John 13:18) and depends on our

belief and acceptance (John 6:64, 65). "As God foresaw, and thus

foreknew, each generation of men that would come upon the stage of this

world's action, He coupled immediately with His foreknowledge the deci-

sion to predestinate them all to be saved."—S.D.A.

Bible Commentary,

vol. 6, p. 574.

Election, like the plan of redemption, was made before the foundation

of the world (Eph. 1:4), but "was manifest in these last times for you, who

by him do believe in God" (1 Peter 1:20,21). "God hath from the begin-

ning chosen you to salvation through sanctification of the Spirit and belief

of the truth" (2 Thess. 2:13). In this text the two agencies in the salvation

of humanity are revealed,—the divine influence, and the strong, living

faith of those who follow Christ. "It is through the sanctification of the

Spirit and the belief of the truth, that we become laborers together with

God."—Ellen G. White,

Review and Herald,

October 15, 1908, p. 7. Nei-

ther Paul nor any other Bible writer suggests that God determines who is

saved or lost, regardless of their own choice in the matter.

What is the real purpose in election? Read Eph. 1:4 again.

God's purpose in our election is that we should be holy and blameless.

Not only should we crave the privilege, but we should rejoice in it. John

adds that it takes place in order that the believer "should go and bring

forth fruit" (John 15:16) in fulfilling the mission assigned (John 4:36;

12:24).

What else does Paul

say

that God has in mind in predestinating us? Eph.

1:5, 6.

Paul expands on a theme that he emphasized in his letter to the Roman

believers: predestination has as its goal sonship. "For whom he did

foreknow, he also did predestinate to be conformed to the image of his

Son" (Rom. 8:29). The adopted child takes on the characteristics, con-

cerns, and values of his new parents, and has the blessed responsibility of

upholding the standards held by the new parents. The same holds true for

the adopted child of God. There is an even closer tie between God and

His adopted children than there is between earthly parents and their

adopted children. There is an even more far-reaching influence; eternity

is at stake. God's plan for our salvation has been pre-determined or

predestinated, but it can be accepted or rejected by the individual.

THINK IT THROUGH: Do I appreciate what God has done for me in

adopting me into the family of heaven? Am I showing my appreciation by

joyfully doing all that I can to bring honor to my new family name?

III. THANKFUL FOR BEING RESCUED—REDEMPTION (Eph. 1:7).

What does the word

redemption

imply in regard to the plight in which all

of us find ourselves? Verse 7.

One of the more common words to -appear in the news accounts over

the last ten years is the word

hostage.

While kidnapping and hostage-

holding have been practiced for ages, the practice has taken on new di-

mensions in the jet age. A planeload of terrified passengers can be held

hostage by a terrorist who holds a brown paper bag and threatens to blow

WED

up the plane unless the terrorist is taken immediately to whatever desti-

nation he or she has in mind. Also, for the first time, entire embassies

have been held hostage.

But the hostage situation which afflicts the entire human race is much

more serious in that the whole world is being held captive by Satan. It is

strange how people go about their daily lives totally unaware that they are

being held hostage. They can be likened to passengers on a train who are

oblivious to the fact that the train's conductor is being held at gunpoint.

When Paul speaks of

redemption

in this passage, he uses a word that

means "release by payment of a ransom or price." The word

forgiveness

is translated from one that means literally "sending away."

IV. THANKFUL TO GOD FOR HIS INHERITANCE—RESTORATION

(Eph. 1:8-14).

1. Preparation for the inheritance (verses 8-10).

Why is unity so important to God's ultimate plan for the human race?

Verse 10.

If we say that we have been healed, it implies that previously we had

been sick or had an infirmity. When Paul says that God wishes to gather

into one all Christians, it implies that Christians now are scattered.

"The mystery of God's will was His plan to restore this unity when the

occasion was ready, a restoration to be accomplished through Christ.

That mystery will find its culmination at the end of the great controversy,

when all things in heaven and on earth will be united in Christ, and the

character of the Godhead will have been vindicated."—S.D.A.

Bible

Commentary,

vol. 6, p. 1000.

Only if we have unity on earth can we be prepared for the inheritance in

heaven where all things, both animate and inanimate, are in absolute har-

mony with one another and with their Creator.

What is Paul talking about when he connects unity with the mystery of

God's plan and purpose in Ephesians 1:8-10?

When Paul uses the term

mystery

he uses it in a way that is different

from that dictated by popular usage today. For him a mystery is a special

and extremely valuable piece of information that is known by a select

few. It is not eternally hidden but has been revealed selectively to those

ready to pay attention to it. The gospel is called a mystery (Rom. 16:25),

not because it cannot be understood by people, but because those who do

not accept will never understand and be benefited by it.

SEARCH AND LEARN: Study the following texts and indicate below how

Paul uses the term

mystery

in a consistent manner:

1. Rom. 16:25



1 Cor. 2:7-10



Col. 1:26, 27

In the first chapter of Ephesians, Paul states that unity is an outgrowth

of God's mystery. We have just discovered that the gospel is the mystery

to which he refers; therefore, unity must come as the outgrowth of the

gospel.

When you stop to think of it, it is incredible how God can take people

who have been at odds with one another and blend them into one. He can

take two warring factions or seemingly incompatible races and bring

about a harmonious relationship. He can make brothers out of enemies.

He does so by filling those who respond to Him with His kind of love.

ILLUMINATION: "By

the union of church members with Christ and with

one another the transforming power of the gospel is to be diffused

throughout the

world."—Testimonies,vol.

6, p. 240.

2. Reception of the inheritance (Eph. 1:11-14).

What underlies unity? What is the "reward" for unity, and when and

how do we receive it? Eph. 1:10, 11; 1 John 5:11-13.

The

good news is that we already possess the inheritance! (See 1 John

5:11; John 5:24; 6:47, 54;

The Desire of Ages,

p. 331.) Notwithstanding,

sometimes we act as though the inheritance were a million miles from

here and a thousand years from now. In Christ it is ours here and now.

How can we be sure that we, as individuals, have received the magnificent

inheritance made possible through Christ? Eph. 1:12-14.

There are several reasons why the inheritance is certain:

It is part of God's eternal plan, and His plan has never failed.

It involves trust in Christ, and Christ never lets down anyone who

believes in Him.

It is sealed (secured) by the Holy Spirit.

Two vivid symbols are used in these verses in connection with the

Holy Spirit—the seal and the down payment. In ancient times the wax

seal on the outside of a document which had been stamped with signet of

the sender guaranteed that the contents were trustworthy. In the same

way, the seal of the Holy Spirit not only guarantees that God's written

promises are completely trustworthy, but also that the Spirit is an earnest

or down payment: "The promised Holy Spirit, . . . is a deposit guarantee-

ing our inheritance until the redemption of those who are God's

possession" (Eph. 1:13, 14, NIV). As studied previously, we are hos-

tages and Christ's blood is our ransom payment. The Holy Spirit is the

"earnest," the first installment or deposit, on our inheritance.

631

ILLUSTRATION:

David composed Psalm 121 in the wilderness of Paran

after he had fled there upon learning of the death of Samuel. Even the

hills that fed the dry valleys with water and protected them from the

storms were not enough to afford him the protection he needed now that

his last influential friend was gone. "He knew that Samuel's death had

broken another bond of restraint from the actions of Saul, and he felt less

secure than when the prophet lived. While the attention of Saul was en-

gaged in mourning for the death of Samuel, David took the opportunity to

seek a place of greater security; so he fled to the wilderness of Paran. It

was here that he composed the one hundred and twentieth and twenty-

first psalms. In these desolate wilds, realizing that the prophet was dead,

and the king was his enemy, he sang:

`My help cometh from the Lord,

Which made heaven and earth.

He will not suffer thy foot to be moved:

He that keepeth thee will not slumber.

Behold, He that keepeth Israel

Shall neither slumber nor sleep. . . .

The Lord shall preserve thee from all evil:

He shall preserve thy soul.

The Lord shall preserve thy going out and thy coming in

From this time forth, and even forevermore.'

Psalm 121:2-8."

—Patriarchs and Prophets,

p. 664.

We, too, can have the certainty that God cares for us and will provide

the help we need in the way He sees best and that He is preparing us for a

place in the eternal kingdom soon to come.

FURTHER STUDY AND MEDITATION:

Read Psalms 103 to 107. Choose

one of these psalms to meditate on and pray about. Discover that the

spirit of thankfulness is not based upon feeling alone, but upon the objec-

tive reality of what God has accomplished.

"We need to praise God more 'for His goodness, and for His wonderful

works to the children of men.' Psalm L07:8. Our devotional exercises

should not consist wholly in asking and receiving. Let us not be always

thinking of our wants and never of the benefits we receive."—Steps

Christ,

pp. 102, 103.

SUMMARY:

One of the best medicines for a church that is ailing with the

harsh spirit of criticism, bickering, and fault-finding is the spirit of grati-

tude—first of all, gratitude to the One who is the "giver of every good and

perfect gift." Secondly, sincere appreciation for the work of others.

APPLICATION: When was the last time you went out of your way to

say

"Thank you" for a kindness someone had shown you?

•

List two things you should thank God for right now:

The Praying Apost0e

THIS WEEK'S STUDY: Ephesians 1:15-23.

SAB

MEMORY TEXT: "That the God of our Lord Jesus Christ, the Fa-



ther of glory, may give unto you the spirit of wisdom and revelation in

the knowledge of him: the eyes of your understanding being enlight-

ened; that ye may know what is the hope of his calling" (Eph. 1:17,

18).

CENTRAL THOUGHT:

If Paul had a prayer list, it would be most inter-

esting to see what concerns he would put on that list. Actually, we have

the privilege of discovering some of his prayer concerns as we study the

second half of Ephesians 1.

OVERVIEW: Eph. 1:15-23

The Incentive to

Prayer (1:15, 16)

Topics on Paul's

Prayer List (1:17-19)

Other Concerns

(1:20-23)

Hearing about the

Ephesians' faith

and love

Need for wisdom and

enlightenment

(verses 17, 18)

Expected results:

hope, heavenly riches,

power (verses 18, 19)

Exaltation of Christ

(verses 20, 21)

Headship of Christ

(verses 22, 23)

INTRODUCTION:

Some Christians lead a crisis prayer life; that is, they

pray whenever there is a crisis, but largely neglect prayer at other times.

God accepts the sincere prayer for help no matter when it may come and

no matter how dangerous the circumstances may be. But He is pleased to

see a child of His pray when there is no crisis.

Paul did not write this letter in order to ward off a crisis faced by the

Ephesians, nor to solve difficult problems within the church—such as

those he had to confront in the Corinthian church. Therefore, his prayer

at this point in the epistle took the form of a prayer of gratitude for the

good news received from Ephesus.

THINK IT THROUGH: Were Paul's prayers any more effective as an apos-

tle than are the prayers of the ordinary church member? Are the prayers of

two

praying Christians more effective than the prayers of

one

on behalf of

another?

I. THE INCENTIVE FOR PAUL'S PRAYERS (Eph. 1:15, 16).

What can we learn from that which motivated Paul to pray continually

for the Ephesian believers? Verse 16.

It is interesting that verses 15 through 23 of chapter 1 form a single

sentence, according to the King James Version. Paul is known for his long

and sometimes involved sentences. It might help to read this section in a

modern translation that breaks it into short sentences. At any rate, verses

15 through 23 should be treated as a unit. In it Paul tells his readers what

he has been praying about.

SEARCH AND LEARN: As you scan through this section, list what you

discover to be the major burdens of Paul's prayer:

Verse 17



Verse 18



Verse 19



II.

ELEMENTS OF PAUL'S PRAYER (Eph. 1:17-19).

1. Prayer for Wisdom and Enlightenment

(verses

17, 18).

When there are so many things for which to pray, why did Paul choose

first to pray that the believers in Ephesus be granted wisdom?

Wisdom cannot be viewed in isolation from the revelation of the mys-

tery of God. Reflect again on verses 7 through 9: "In him we have re-

demption through his blood, . . . in accordance with the riches of God's

grace that he lavished on us with all wisdom and understanding. And he

made known to us the mystery of his will according to his good pleasure,

which he purposed in Christ" (NIV). The revelation of the mystery of

God's will comes through God's initiative, not ours. Wisdom does not

come through our efforts either. It is a gift of God. It is not dependent on

I.Q., nor is it the result of the accumulation of knowledge. The wisdom

Paul refers to comes from a relationship with Christ. It has to do with

character and conduct that is based on spiritual understanding (Col. 1:9),

THINK IT THROUGH: How does this kind of wisdom contribute to the

unity of God's people?

Revelation

is the process by which God communicates His will in a

specific way to His people. Quite often it is by a dream or a vision. Proph-

ets and apostles have revelations, but the ordinary believer is not given a

revelation in its strictest sense. What most believers are given is "the

spirit . . . of revelation in the knowledge of him" (Eph. 1:17).

How does Paul indicate that the kind of revelation he received involved a

special experience? Eph.

3:3; Gal.

1:11, 12.

The ordinary believer does not receive revelations directly from God,

but he does have enlightenment. Enlightenment is the process whereby a

person appreciates the true value of that which has been revealed. It is

somewhat like a person finding a rare coin in the change received during a

business transaction. Hundreds, even thousands of people, may have al-

lowed the coin to pass through their hands without perceiving its value.

That also is true concerning the revealed truths of God's Word. But there

are those who perceive and treasure God's revelations.

"All who believe with the heart the word of God will hunger and thirst

for a knowledge of His will. God is the author of truth. He enlightens the

darkened understanding and gives to the human mind power to grasp and

comprehend the truths which He has revealed."—Ellen G. White,

The

Sanctified Life,

p. 49.

THINK IT THROUGH: How can a clear understanding of God's purpose

for our lives as individual believers strengthen the unity of God's people?

2. The Prayer for the Expected Results: Hope, Heavenly Riches, and

Power (Eph. 1:18, 19).

The unconverted human being probably would reverse the order; wish-

ing for power first, riches second, and hope third. But, even at that, the

person involved would misunderstand this concept because the riches it

talks about are not associated with the glitter of gold or the value of mate-

rial things. The "riches" Paul speaks about involve the inheritance

awaiting each Christian. They are "the riches of his glorious inheritance

in the saints" (Eph. 1:18, RSV). Nothing on earth can compare with the

inheritance awaiting us. If there were anything earthly having more glory

than what our future riches hold, then it might be understandable why we

would set our affections on that earthly object.

What does Paul mean when he refers to "the hope of his calling"? Verse 18.

"Some commentators believe that in this . . . passage Paul refers, not to

the thing hoped for, but to the principle of hope in the life that is inspired

by the divine calling. To have that hope is to have something precious

beyond measure. Paul's readers still did not comprehend the full meaning

of their calling, and he was anxious that they should see that the Chris-

tian's hope is based on the facts of redemption. . . . They had forgiveness

of sins, they were children of God, but still their eyes were holden. He

wanted them to have the hope that would suggest to them more than they

had-dreamed of. Hope is a mixture of faith and assurance, but it looks to

the future for its completion. The believer may know that if he is called by

God through the

Spirit, his whole life will become suffused with the

blessed hope."—S.D.A.

Bible Commentary,

vol. 6, p. 1003.

Ili 1

SEARCH AND LEARN: Besides the future glory God has promised, what

glorious gifts can His children on earth receive right now? Discover some

answers in the texts that follow and list them in the space provided:

John 14:12



John 14:16, 17



John 14:27



2 Peter 1:2-4



ILLUMINATION:

"Christ's redeemed ones are His jewels, His precious

and peculiar treasure. 'They shall be as the stones of a crown'—`the

riches of the glory of His inheritance in the saints.' Zech. 9:16; Eph. 1:18.

In them 'He shall see of the travail of His soul, and shall be satisfied.' Isa.

53:11.

"And will not His workers rejoice when they, too, behold the fruit of

their labors? The apostle Paul, writing to the Thessalonian converts,

says: 'What is our hope, or joy, or crown of rejoicing? Are not even ye in

the presence of our Lord Jesus Christ at His coming? for ye are our glory

and joy.' 1 Thessalonians 2:19,

20."—Testimonies,

vol. 6, pp. 309, 310.

What is one of the greatest demonstrations of God's power? Eph. 1:19,

20.

In the last part of Paul's personal prayer for the Ephesians, he prays

that they might know experientially the power of God, and not just His

power, but "the exceeding greatness of his power." Paul is famous for his

use of "double superlatives"—in other words, he uses the doubling of

descriptive words to make that which he is talking about unequaled in

splendor, worth, or magnitude. Here he could have said "power" and

that would have been meaningful, or he could have said "greatness of his

power," and that would have left a deeper impression, but he says, "the

exceeding greatness of his power" to describe the incomparable.

SEARCH AND LEARN: How do the texts that follow illustrate Paul's use of

"double superlatives"?

Eph 2.7



Eph 3.8



Eph. 3:20



Besides the resurrection, what other striking demonstration of God's

power does Paul cite? Eph. 3:16-19.

The two great evidences of God's power are the resurrection of Christ

from a tomb surrounded by wicked soldiers and evil angels, and the in-

dwelling of Christ in the life of the believer. The first evidence is not one

that we can see, except through the eyes of the Gospel writers, but the

second is one that we not only can see but also can experience. Is it not

thrilling to see a dramatic conversion of a person steeped in sin, as well as

to sense Christ making definite changes in our lives?

WED

III. ADDITIONAL CONCERNS IN PAUL'S PRAYER (Eph. 1:20-23).

1. The Exaltation of Christ (verses 20, 21).

Why is it important to know and to believe that Christ has been exalted

above every other power on earth and in heaven? Verses 20, 21.

Here are some suggestions:

The resurrection without exaltation would be incomplete. Christ's

throne and kingdom needed to be established again not only on earth in

the heart of Satan's domain, but in heaven where the great rebellion first

began.

If Christ were not above every created being, good or evil, then he

could not claim to be our Saviour.

Christ is said to be placed at the right hand of God "in heavenly

places," thus suggesting enthronement.

"Here we have an allusion to Psalm cx. [110] 1, a verse often referred to

in the New Testament. The exalting of the king of Israel as God's anointed

lent itself to a supreme application to the Christ. It was so applied before

His coming, but most especially after His death and resurrection and as-

cension."—Francis Foulkes,

The Epistle of Paul to the Ephesians

(Grand

Rapids, Mich.: Wm.

Eerdmans Publishing Company, 1968), p. 63.

A careful study of Scripture locates God's throne in the heavenly sanc-

tuary. (See Eze. 1:26-28; Rev. 4:1-5; 11:19.) The ark of the covenant in the

earthly sanctuary is symbolic of God's throne in the heavenly. Ellen

White adds: "In the temple in heaven, the dwelling place of God, His

throne is established in righteousness and judgment."—The

Great Con-

troversy,

p. 415.

SEARCH AND LEARN: Study the following texts and indicate what the

enthronement of Christ means to the believer:

Mark 16:19, 20



Heb 1



Rev. 3:21



2. The Headship of Christ (Eph. 1:22, 23).

How does the headship of Christ over the church, His body, become a

perfect illustration of unity?

"All of God's people upon the earth are one body, from the beginning to

the end of time. They have one Head that directs and governs the body.

The same injunctions that rested upon ancient Israel, rest upon God's

people now, to be separate from the world. The great Head of the church

has not changed.

"—Testimonies , vol.

1, pp. 283, 284.

If there is one Head, then there must be one body. The Head and body

are so intricately interconnected that one cannot exist without the other.

Later in this letter to the Ephesians Paul affirms, "There is one body"

(Eph. 4:4). This may be one of the most forceful and clear-cut illustra-

tions of unity found in the Bible. Occasionally scientists have been able to

interfere with the normal development of the salamander, a lizard-like

creature, and cause it to develop two or more heads. How long would a

two-headed or four-headed salamander be able to survive in the wild?

Not very long. If it were pursued, the heads might cause the legs to try to

run in different directions at the same time. Every part of the church,

Christ's own body, must be under His absolute control at all times if it is

to avoid the dangers besetting it on all sides.

Christ's headship over the body means much to His church:

He is Head over all creation (Eph. 1:22).

He is its means of salvation and protection (Eph. 5:23).

He alone is the body's nourisher—the key to its health and growth

(Col. 2:19).

He is the agent of reconciliation (Col. 1:18-20).

This last point is extremely important. Because the body or the church

is composed of so many diverse elements, it is inevitable that frictions

among members and factions will emerge. Thank God that Christ as Head

can reconcile the various parts of the body to Himself !

Why is Christ granted to be Head over "all things" (Eph. 1:22), and why

is the

body

said to be "the fullness of him that filleth all in all" (Eph. 1:23)?

"The apostle does not simply speak of Him as given to be Head of the

Church—Lord of all, and of the Church in particular—but that He is 'su-

preme head' (NEB) or more literally Head over all things 'to' or 'for' the

Church. . . . The Church has authority and power to overcome all opposi-

tion because her Leader and Head is Lord of all. Jesus Himself had au-

thority because He was under the Father's authority; He was doing His

will and therefore had all the authority of God (see Mt. viii.9f., xi.27; Jn.

xvii.2). . . .

"This designation of the function of the Church is amplified yet further;

it is not only His body, it is intended to be

the fulness of him that filleth all

in all.

We may paraphrase this by saying that it is God's purpose that the

Church should be the full expression of Jesus Christ, who Himself fills

everything there is."—Francis Foulkes,

The Epistle of Paul to the Ephe-

sians,

pp. 65, 66.

As members of Christ's body we are granted the privilege of experienc-

ing all the fullness of Christ. Twice more in Ephesians Paul amplifies this

point, first by praying that the believers "might be filled with all the

fulness of God" (Eph. 3:19), and second by urging them to grow up "unto

the measure of the stature of the fulness of Christ" (Eph. 4:13). Colossi-

ans 2:10, RV, continues the thought by stating that "in him ye are made

full," or as Phillips translates it, "Moreover, your own completeness is

only realized in him."

THOUGHT QUESTION: Do I feel sometimes that something is missing in

my life, and that as a person I have not experienced fulfillment? According

to Paul's inspired messages, what one provision alone makes it possible for

me to achieve fulfillment?

FURTHER STUDY AND MEDITATION:

This week we have examined

two of our great needs: the need for wisdom and the need for power. For

insights as to how we can obtain more of each, read the "Reward of

Searching" section in

Christ's Object Lessons,

pages 113, 114, and the

"Power of the Truth" chapter in

Testimonies,

volume 5, pages 157-162.

"Many fix their eyes upon the terrible wickedness existing around

them, the apostasy and weakness on every side, and they talk of these

things until their hearts are filled with sadness and doubt. They keep up-

permost before the mind the masterly working of the archdeceiver and

dwell upon the discouraging features of their experience, while they seem

to lose sight of the heavenly Father's power and His matchless love. All

this is as Satan would have it. It is a mistake to think of the enemy of

righteousness as clothed with so great power, when we dwell so little

upon the love of God and His might. We must talk of the mightiness of

Christ. We are utterly powerless to rescue ourselves from the grasp of

Satan; but God has appointed a way of escape. The Son of the Highest

has strength to fight the battle for us, and 'through Him that loved us' we

may come off 'more than conquerors.'

"—Testimonies, vol.

5, p. 741.

SUMMARY:

Our needs never exceed God's ability to meet them. Just as

it is said that the average human being uses less than one percent of his

total brain capacity, so it can be said that we in the Christian sphere use

far less of the divine resources than what God has made available. We

receive little because we ask for little and expect little.

APPLICATION:

Take a moment to list your deepest concerns and bur-

dens at the present time. Be specific. Which

one

concern outweighs all

other concerns? Then ask yourself which aspects of Paul's prayer in

Ephesians 1 are designed to answer your deepest concerns and to meet

your greatest needs.



Mew We I

From Death to Life

THIS WEEK'S STUDY: Ephesians 2:1-10.

SAB

MEMORY TEXT: "God, who

rich in mercy, for his great love



wherewith he loved us, even when we were dead in sins, hath quick-

ened us together with Christ, (by grace ye are saved)" (Eph. 2:4, 5).

CENTRAL THOUGHT:

We need to pause from time to time to consider

what we were before becoming Christians, in order to appreciate more

fully what we are now, and what Christ is doing for us and will continue to

do for us.

OVERVIEW. Eph. 2:1-10

The Old Life (verses 1-3)

The New Life (verses 4-10)

Characterized by death

Characterized by life

Controlled by the prince of the

power of the air

Controlled by Jesus Christ

Attracted to fleshly lusts

Attracted to heavenly things

Who we truly were:

disobedient children

Who we truly are:

God's workmanship

What produced death?

Sins—outward acts and

inward desires

What produces life?

Grace that works by faith

in Christ

INTRODUCTION:

In last week's lesson we examined Paul's personal

prayer for the Ephesian believers. In this week's lesson we will discover

the thrill that comes from living the new life in Christ. Only those who

have witnessed the death of a loved one or a close friend can understand

fully the starkness and tragic reality of death. When the arrow of death

strikes someone close to us, it comes with a vividness that is not present

when it strikes a person living down the street or across the town.

People nowadays even have experienced so-called "death" and lived

to tell about it. Perhaps an automobile accident resulted in bones crushed

beyond repair, or perhaps a person drowned. The doctors were not able

to detect a pulse and pronounced the person dead, but by the application

of modern medical techniques the accident victim lived. What rejoicing

SUN

there was when the person who seemed dead was recognized to be alive!

Experiences such as this help us imagine the thrill that would come from

seeing a dead person being made alive.

In the spiritual realm also, a thrill sweeps over us when life follows

death and healing replaces sickness. Paul calls this transition from spiri-

tual death to life a resurrection. Resurrection has both a present and a

future reality. For the present, it means being made alive in Christ and

participating in the joy of His resurrection. In the future resurrection, our

"lowly bodies" will be "like his glorious body" (Phil. 3:21, NIV).

Paul considered this transition from death to life, from infirmity to

wholeness, as an act of creation that is no less miraculous than the origi-

nal Creation. This act takes place "by grace through faith"—grace on

God's part, received by faith on our part.

Our study of this section of Ephesians will

guided by the following

outline:

I. The Old Life (Eph. 2:1-3).

Dead in trespasses and sins.

Children of disobedience.

II. The New Life (Eph. 2:4-10).

Made alive by God.

Raised up by God.

Saved by grace through faith.

Created in Christ unto good works.

I. THE OLD LIFE (Eph. 2:1-3).

Two things characterize the old life: (1) being dead in sin, and (2) being

children of disobedience. The one condition is no better than the other,

because both result in a separation from God that leads to eternal death.

1. Dead in Trespasses and Sins (verse 1).

What condition of the Ephesians before they were saved is typical of all

who are without Christ?

The spiritual plight in which the Ephesians once found themselves was

nearly identical to the condition of Israel as described by Isaiah: "The

whole head is sick, and the whole heart faint. From the sole of the foot

even unto the head there is no soundness in it; but wounds, and bruises,

and putrifying sores" (Isa. 1.:5, 6). The one difference was that the Ephe-

sians had come out of their hopeless condition, whereas Israel had

slipped back into and remained in it. Human beings in their natural state

are slaves to death. Our natural state results in moral as well as physical

death. Paul compares moral death to the works of darkness: orgies,

drunkenness, sexual immorality, debauchery, dissension, and jealousy.

(See Rom. 13:12-14, NIV.) A human being is dead morally when that per-

son clings to sin and a sinful way of life. Sin separates the sinner from

Christ, the Life Giver.

THINK IT THROUGH: Are there degrees of spiritual death? How would it

be possible to be half alive and half dead spiritually?

The Bible does not recognize "degrees of death." It does not speak of

one person being more dead spiritually than another, although it does

speak of degrees of guilt and degrees of evil. A person who is dead is

dead. There is no hope of life from self or through self effort.

What does the expression "trespasses and sins" found in verse 1 mean?

"Man's trouble is not merely that he is out of harmony with his environ-

ment and with his fellows. He is 'alienated from the life of God' (iv. 18),

that is, with respect to his true spiritual nature he is

dead in trespasses

and sins.

There is probably no essential difference between the two

nouns; the root meaning of the first is 'missing the mark' and of the sec-

ond 'slipping' or 'falling from the way,' and thus both express man's fail-

ure to live as he could and ought."—Frances Foulkes,

The Epistle of Paul

to the Ephesians,

p. 68.

2. Children of Disobedience (Eph. 2:2, 3).

What are some of the characteristics of "children of disobedience"?

Verses 2, 3.

The one main characteristic of "children of disobedience" is that they

are entirely self-willed and self-centered. Because of this they con-

sciously resist the will of God.

It is frightening when a willful child continually and deliberately

chooses to disregard the will of his or her parents. But how awful it is

when children of God flout the authority of their heavenly Parent! (See

Prov. 13:1; 17:25.) The way that we relate to Christ, God's Son, reveals

the way that we will relate to the Father. (See John 3:35, 36; 14:21.)

The disobedient child walks "according to the course of this world,"

the course that is easiest to follow. The disobedient child also walks "ac-

cording to the prince of the power of the air" (Eph. 2:2).

What does the reference to walking in verse 2 suggest about our former

life of sin?

The term

walking

suggests the image of the sinner taking step after step

into evil. Psalm 1 outlines what some see as a progressive decline into evil

in three steps: (1) walking in the counsel of the ungodly, (2) standing in the

way of sinners, and (3) sitting in the seat of the scornful. Perhaps the

natural bent is to walk in the direction of evil and, as we progress, to

become more established in it. Because the non-Christian walk leads the

sinner downhill, the way seems deceptively easy.

What mental picture do you form when you read the words "lusts of the

flesh" and "desires of the flesh"?

The word for "lusts" here is an unusual word in that the original Greek

word can be used in a positive sense as well as a negative. Basically

meaning "desires," it is used most often to describe "deceitful lusts,"

"worldly lusts," or "fleshly lusts." (See Eph. 4:22; Titus 2:12; 1 Peter

2:11.)



However, on one occasion Christ used this identical word in a posi-

tive sense when He said, "With desire I have desired to eat this passover

with you before I suffer" (Luke 22:15). Paul once wrote that he endeav-

ored to see the Thessalonians face to face "with great desire," using the

same word. A comparison of these usages suggests that "deceitful lusts"

are a perversion of God-given motives. Because of sin, selflessness is

perverted into self-centeredness, ambition is prostituted into avarice and

greed, and love becomes lust. Such is the power of evil that it takes what-

ever God planted originally within humanity as good and turns it into evil.

On the other hand, the power of the gospel is such that it takes what is

evil—the perverted desires and inclinations, for example—and trans-

forms them into good.

II. THE NEW LIFE (Eph. 2:4-10).

1. Made Alive by God (verses 4-6).

What two miracles has God performed for us because of His rich mercy

and great love?

This remarkable passage begins with the two simple words, "But

God." These words assure us that no predicament of ours is too great for

God to solve.

According to Ephesians 2:4-6, what is basic to the development of Chris-

tian unity?

In reading these verses it would be easy to overlook the theme of unity,

just as a person walking along a beach might overlook a rare shell unless

specifically searching for it. But the theme of unity is brought out in the

fact that, at all stages in the Christian life, we must be united completely

with Christ. There must be a.divine-human togetherness.

COMPLETE: Read Ephesians 2:5, 6; then fill in the missing words in the

blanks below:

•

We are made



together with Christ.

•

We are



up together with Him.

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Lesson

•

We sit in

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together with Him.

2. Raised up by God (Eph. 2:6, 7).

What characteristics mark those who dwell in "heavenly places"?

"Those who appreciate this great sacrifice receive from the Saviour

that most precious of all gifts—a clean heart. They gain an experience

that is more valuable than gold or silver or precious stones. They sit to-

gether in heavenly places in Christ, enjoying in communion with Him the

joy and peace that He alone can give. They love Him with heart and mind

and soul and strength, realizing that they are His blood-bought heritage.

Their spiritual eyesight is not dimmed by worldly policy or worldly aims.

They are one with Christ as He is one with the Father."—Ellen G. White,

In Heavenly Places,

p. 7.

There can be just one solution for disunity and disharmony: sitting to-

gether with Christ in heavenly places. What would it be like if church

members would spend just one thoughful hour each day sitting with

Christ?

What is God's overall purpose in raising us up? Eph. 2:7.

In the resurrection of Christ, God exemplified the exceeding greatness

of His power at work. (See Eph. 1:19, 20.) In

our

spiritual resurrection,

God demonstrates the kindness that is part of the immeasurable riches of

His grace. He will continue to do so throughout eternity.



3. Saved by Grace Through Faith (Eph. 2:8, 9).

How are we saved? Is it through grace alone, or through faith alone, or

through grace and faith combined?

Often we hear it said that salvation is "by faith alone," and that is cor-

rect in a sense. But a deeper truth is involved. Actually

our

faith does not

save us, but God's grace does. If there were any saving power inherent in

our

faith, then faith would become another work, as Martin Luther so

aptly pointed out. We do not even have enough strength to exercise faith

by ourselves. That is why faith has to be a gift of God. But we can cry out,

"Lord, I believe; help thou mine unbelief" (Mark 9:24), as did the father

of the demon-possessed boy.

ILLUMINATION:

"There is nothing in faith that makes it our saviour.

Faith cannot remove our guilt. Christ is the power of God unto salvation

to all that believe."—Ellen G. White Comments,

S.D.A. Bible Commen-

tary,

vol. 6, p. 1071.

Spiritually we are as if we have been brought to a hospital, having been

critically injured in an accident. There is no hope that we should see the

light of another day unless prompt action is taken. We have great confi-

dence in the doctor and all his associates; we have faith that the medicine

likewise will provide healing. But it is the divinely-directed operation of

nature that in the end brings healing. Doctors admit that they have no

power to cure disease, nor does the medicine they prescribe cure, al-

though it may assist the healing process. Doctors are instruments in

God's hand, and it is God's power that brings healing. Antibiotics can kill

disease germs, but that does not make the patient well. God has to heal

the inflamed area and repair the damage. Because the same Greek word

used in the New Testament for "saving" sometimes is used for "healing,"

it would be consistent to read the verse this way: "By grace are ye saved

[healed] through faith; and that not of yourselves."

Salvation, then, is a free gift from God received by means of faith. This

faith does not originate in us, but it can reside in us and work for us. Paul

says that it is "the operation of God" (Col. 2:12). (See also Gal. 5:22.)

ILLUMINATION: "Faith is trusting God—believing that He loves us and

knows best what is for our good. Thus, instead of our own, it leads us to

choose His way. In place of our ignorance, it accepts His wisdom; in

place of our weakness, His strength; in place of our sinfulness, His righ-

teousness. Our lives, ourselves, are already His; faith acknowledges His

ownership and accepts its blessing. Truth, uprightness, purity, have been

pointed out as secrets of life's success. It is faith that puts us in posses-

sion of these

principles."—Education,

p. 253.

Why does God not want us to have any occasion for boasting? 1 Cor. 1:27-

29 (Read this passage also in a modern translation, if available.)

4. Created in Christ Unto Good Works (Eph. 2:10).

How do good works fit into the picture? Does saving faith eliminate the

need for good works? Verse 10.

Because God has raised us up from the spiritual death that is the result

of sin, as new creatures and God's children, we are His handiwork.

How can the children of disobedience and the children of wrath be trans-

formed into children of God? 2 Cor. 5:17.

The good works that God expects can be produced only when the will

and affections have been committed totally to God's direction. Some-

times it is asserted that when a person becomes a Christian, good works

come

naturally.

Of course, there is some truth there, but the statement

could be misleading. Good works are the product of a struggle. The

Christian life is a battle and a march. The enemy of souls does not give in

one inch without a fight. Even for a Christian there is enough of the old

nature left so that any attempts at doing good will be met with fierce resis-

tance, a resistance from both without and within. Good works are the

outgrowth of a crucifixion. Scripture never speaks of them as coming

easily or naturally. True, it describes them in terms of fruit (Luke 3:8;

John 15:4, 5; Gal. 5:22); but we must not forget that fruit also is not pro-

duced without a struggle—a struggle against the attacks of insects, or

birds, or fruit-eating bats, and the ravages of wind, lightning, or hail.

Sometimes it is a struggle for a fruit tree to obtain enough water for the

fruit to mature.

The Christian would despair of bearing fruit were it not for the miracle-

working power of God exercised in the creation of a new life. This new

creation is made "in Christ." Paul describes God's creative power as seen

in nature (Eph. 3:9; Col. 1:16; Rom. 1:25), and this power is no different

from that which is used in creating a human being into a new person.

ILLUMINATION: "It

is the Spirit that makes effectual what has been

wrought by the world's Redeemer. It is by the Spirit that the heart is made

pure. Through the Spirit the believer becomes a partaker of the divine

nature. Christ has given His Spirit as a divine power to overcome all he-

reditary and cultivated tendencies to evil and to impress His own charac-

ter upon His church."—The

Desire of Ages,

p. 671.

FURTHER STUDY AND MEDITATION:

Read Rom. 4:16; 6:5-18; 7:15-23;

8:5-8; Gal. 5:16-21;

Steps to Christ,

"The Test of Discipleship," pages 57-

65.

"Grace is too commonly regarded as a pleasing sentiment, a welcome

feeling of cosy favour entertained toward us by our God. The interpreta-

tion is ineffective, and inevitably cripples the life in which it prevails.

Grace is more than a smile of good nature. It is not the shimmering of an

illumined lake; it is the sun-lit majesty of an advancing sea. It is a tran-

scendent and ineffable force, the outgoing energies of the redeeming per-

sonality of God washing against the polluted shores of human need."—

J. H. Jowett, quoted by W. E. Orchard and N. P. Williams,

The Study

Bible: Ephesians to Philemon

(New York: Richard R. Smith, 1930), p. 18.

SUMMARY:

Life can be characterized as a continuous series of con-

trasts: night and day, planting and harvest, summer and winter, laughter

and sorrow, success and failure. But the greatest contrast of all is be-

tween the old life of sin and the new life in Christ that we receive through

God's creative power.

APPLICATION:

Take a moment to list your deepest concerns and bur-

dens. Which one concern outweighs all others? How does it affect your

spiritual development? How much of the "old" way of life is left over in

your life and occasionally manifests itself? How much progress have you

made in the "new" life? Does life perhaps seem even more of a struggle

then when you first set foot on the Christian pathway? Are you willing to

let Jesus bring you full victory? Do you believe that He who brought you

new life will enable you to become like Him?

One &Acting,

One Covnerstone

THIS WEEK'S STUDY: Ephesians 2:11-22.

MEMORY TEXT: "In whom all the building fitly framed together

groweth unto an holy temple in the Lord: in whom ye also are builded

together for an habitation of God through the spirit" (Eph. 2:21, 22).

CENTRAL THOUGHT:

In the first two chapters of Ephesians Paul uses

two different types of imagery to describe the church: the human body

and a building. Both types of metaphors have much in common and em-

phasize the same point—the church must be unified if it is to function

successfully.

OVERVIEW: Eph. 2:11-22

Condition Before

Steps to Oneness or

The Results of

Reconciliation

(Verses

11, 12)

(Verses

13-18)

(Verses 19-22)

Called

Made near by the

Household of God

"Uncircumcised"

blood of Christ

established

Without Christ

Middle wall between

Foundation is firm—

Without hope and

without God

Jew and Gentile

broken down

apostles, prophets,

and Christ Himself

Ceremonial laws

A building that grows

abolished and

into a temple

enmity slain

where God dwells

Peace proclaimed

Brought to the

Father by the

Spirit

INTRODUCTION:

Today some of the deepest divisions among human

beings are caused by differences in race, cultures, and religion. These

struggles do not take place just between the "haves" and the "have-

nots," or between the advantaged and the disadvantaged. When wars,

rebellions, or riots arise, they often can be traced to long-lasting animos-

ities based on cultural or racial tensions. Add to the racial differences the

deep-seated hatred due to religious differences, and the conflict is com-

pounded greatly. Pick up almost any major daily newspaper or weekly

news magazine and you will find vivid, up-to-date illustrations of this ten-

sion between societies divided by such differences.

SUN

The animosities we read about today reflect the animosities that ex-

isted between Jews and Gentiles some 1900 years ago. The hatred be-

tween the two groups was racial and cultural as well as religious in na-

ture. The deeper the hatred and the greater the conflict, the more of a

miracle it would take to reconcile the two groups. Violence was mani-

fested not only in physical acts of sabotage and torture, but also in slan-

der, innuendo, false reports, and verbal attacks. The miracle that recon-

ciliation would take would have to clear away the bitterness of the mind

and erase the hatred that was etched almost indelibly upon people's

memories.

Last week we studied about the amazing miracle of God's power that

rescued the Gentiles from their former way of life. This week we will

view this power in action as it melts the hearts of the Jews and levels the

barrier between Jew and Gentile.

I. CONDITION BEFORE RECONCILIATION (Eph. 2:11, 12).

What is said about the condition of the Ephesian believers before the gos-

pel reached them and they became believers? Verses 11, 12.

Paul asks the Gentiles to remember that in their "time past" life, they

belonged to the uncircumcision, being without Christ. Circumcision was

an external sign of God's covenant with His people, a covenant that was

said to be written on the heart (Jer. 31:33). When God gave this important

ceremony to Abraham and his descendents, He said to Abraham, "My

covenant shall be in your flesh for an everlasting covenant" (Gen. 17:13).

THINK IT THROUGH: Does God take a risk in giving us symbols and

outward signs? If so, why does He give them?

The risk God took in giving circumcision to Israel was that the outward

sign would become more significant to them than would the inward expe-

rience it was intended to represent. Religiosity would become a substi-

tute for true religion, and the people involved would spend their time and

efforts pursuing the love of praise rather than the praise of love. The same

thing also can happen with baptism—the Christian ceremony that takes

the place of and holds the significance that circumcision did with Abra-

ham's descendants. The Gentiles were "called Uncircumcision" (Eph.

2:11). They did not belong to the community of the covenant.

ILLUMINATION: "Paul

in Rom. 2:28 had had to insist that true circumci-

sion was not something external and physical, but 'inwardly' and 'of the

heart'. The outward mark had come to be not so much a sign that God

ruled the man's heart, but all too often a substitute for it. So in Phil. 3:3

Paul wrote to those who had become Christians, whether Jew or Gentile:

'We are the true circumcision, who worship God in spirit, and glory in

Christ Jesus, and put [have] no confidence in the flesh' (i.e., in the merely

physical mark of circumcision)."—C. Leslie Mitton,

Ephesians

(London:

Marshall, Morgan & Scott, 1976), p. 102.

9=570 OorinWasp 0

lesson

We need to balance these comments with the thought that belonging to

God's community demands some external evidence as well as the deep

experience of having Christ with us. Although the spiritual relationship to

Christ is vital, the formal part of belonging to the church also is important

because it helps keep us well grounded spiritually.

II. STEPS TO ONENESS OR RECONCILIATION (Eph. 2:13-18).

How are we brought near to God and to His community? Verse 13.

Life is full of contrasts—sickness contrasted with health, joys with sor-

row, triumph with tragedy, success with failure, memory of the past with

hope for the future. In the same way, in the spiritual life the sinful life of

the past can be contrasted with the new life in Christ.

Past.

The "past" life of the believer was characterized by disobedience

(Eph. 2:2), "wrath" (verse 3), being without Christ, without hope, with-

out God, and being alienated from God's people (verses 11, 12).

Present. The present or "new" life is one of a deep, present spiritual

reality that produces unity. Those "who sometimes were far off" are now

"made nigh." This is possible only because they are "now

Christ

Jesus" (verse 13).

Being "now in union with Christ Jesus" (verse 13, NEB), the true be-

liever leaves behind his former state of being "apart from Christ" (verse

12, TEV). Separation is no longer a factor in his attitudes, thoughts, or

experience. The life he lives is the "in" life—in Christ, in God, in the

Spirit, in peace, in love, in hope, in the church, and in its mission, and in

unity.

"Made nigh by the blood of Christ."

Christ's sacrificial death

"cleanseth us from all sin" (1 John

1:7).

It cleanses us from the sins of

separation and alienation that started the human race on the downward

path away from the Creator.

THINK IT THROUGH: In what way has the blood of Christ brought us

into closer union with God than if we had never sinned? (See

The Desire of

Ages,

p. 25.)

How alone can the barriers that sin has erected between God and us and

between us and our fellow human beings be broken down? Eph. 2:14.

"There was a barrier both literally and spiritually. In Jerusalem, be-

tween the temple proper and the Court of the Gentile, there was a stone

wall on which there was an inscription in Greek and Latin 'which forbade

any foreigner to go in, under pain of death'. It is strangely significant that

Paul was finally arrested and condemned by the Jews in Jerusalem on the

basis of a false accusation that he took an Ephesian, Trophimus, beyond

this barrier (Acts xxi.29f.). But Christ had now

broken down

the barrier

between Jews and Gentiles, of which that dividing wall in the temple was

a symbol."—Francis Foulkes,

The Epistle of Paul to the Ephesians

1.11

(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1963),

pp. 81, 82.

SEARCH AND LEARN: Today society has erected certain barriers that

alienate people. Legislation has a hard time removing these barriers. Is it

part of a Christian's task to remove barriers? How did Christ go about re-

moving the chains that society had forged around certain people? John 4

would be a good place to begin searching for answers to these questions.

What did Christ do to remove or abolish the "middle wall" separating

Jews and Gentiles? Eph. 2:15, 16.

First, Christ had to abrogate completely that which the Jews had al-

lowed to divide and alienate the two groups—the ceremonial system. He

did so by dying on the cross. His death removed the need for the system

of types and ceremonies that had pointed forward to the Redeemer.

Second, when Christ ascended to His Father, He took with Him human

flesh and human form. His ministry in the sanctuary in heaven on our

behalf did away with the need for an earthly priesthood, as the torn veil of

the Jerusalem temple so dramatically illustrated. Since that time the be-

liever—whether Jew or Gentile—has unlimited access to the Father

through the ministry of Jesus. (See Heb. 6:19, 20; 7:25.)

By what agent are we brought into the presence of the Father and thus

into closeness with fellow believers? Eph. 2:17, 18.

The peace that Paul proclaimed is that which results from unity. Paul

had discussed previously the means for producing the unified church:

Christ and what He did for us on the cross.

COMPLETE the following in order to review how Paul emphasized oneness

in the verses we have studied so far this week:

"For he is our peace, who hath made both



" (verse 14).

"To make in himself of twain



new man" (verse 15).

"That he might reconcile both unto God in



body by the

cross" (verse 16).

"Through him we both have access by



Spirit unto the Fa-

ther" (verse 18).

THINK IT THROUGH: Why is there so much emphasis on unity in this

section of Ephesians ? What does it mean to us today?

WED

III. THE RESULTS OF RECONCILATION (Eph. 2:19-22).

What significance do you find in the contrast between being a citizen of

God's household and being a foreigner? Verse 19.

The church is the city in which the saints, members of the spiritual

commonwealth, have their citizenship and those who were strangers and

foreigners are now accepted as fellow-citizens.

THINK IT THROUGH:What are some of the duties and privileges of being

members of God's community of faith?

While Christ's sacrifice and death took place as much for the non-

member as for the member, there rests upon each member a greater re-

sponsibility and greater privileges. Each member is to be an example to

the believer as well as to the non-believer in all things. The member who

falls into flagrant sin becomes much more of a stumbling block to others

than does a non-member who falls into that same sin.

Sometimes members accept all the rights and privileges of being citi-

zens of the household of God but fail to realize that there are duties and

responsibilities connected with those rights. They love to exert their in-

dependence of thinking, freedom of teaching, and liberty of opinion while

ignoring the duties demanded of the citizens of God's kingdom. Our du-

ties include obedience to Christ and all His commands, responsibility of

conduct, submission to God-given authority, and active participation in

the mission of the church.

If the church is compared to a building, how is it to be kept from being

swept away in time of storm? Eph. 2:20; Col. 2:7.

It is fascinating to study Paul's use of metaphors and spiritual symbol-

ism. First, we find him comparing the church to the human body (1:23;

2:16; 4:4, 12, 16; 5:23, 30). One of the main lessons we learn from this

metaphor is the close relationship and unity that is to exist between the

body and its Head as well as between the members of the body and their

fellow members. Members have different functions but are to work to-

gether in unity.

Second, we find Paul drawing upon the symbol of a building, most

likely a temple. The building stones must have cohesion, or the temple

will topple over during the first earthquake or windstorm. Again unity is a

key element.

Each stone in this hallowed structure gains its true worth from its rela-

tionship with the cornerstone that represents Christ. "A stone that does

not shine is worthless. That which constitutes the value of our churches is

not dead, lusterless stones, but living stones, stones that catch the bright

beams from the Chief Cornerstone, even the Sun of Righteousness—the

bright glory in which are combined the beams of mercy and truth that

(0)

;

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(0.)112



esson

have met together, of righteousness and peace that have kissed each

other."—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6,

p. 1116.

What is the main purpose of the church? Why do we need to be part of a

"structure"? Eph. 2:21.

It is interesting that the same expression "fitly framed together" in the

original language appears elsewhere in Ephesians: "From whom the

whole body

fitly joined together . . . ,

maketh increase of the body unto

the edifying of itself in love" (Eph. 4:16). (Emphasis supplied.) This ex-

pression, which means "to join closely together," is used first in connec-

tion with the symbolism of the building, then in connection with the sym-

bolism of the body. At first it may appear that Paul is mixing symbols that

do not match—the building being cold and lifeless and the body being

living and pulsating. But Paul viewed the building in a different light be-

cause he was adding a spiritual dimension. He thought of the building as

alive and dynamic; in fact, it

grows ,

as he states in verse 21. One of God's

purposes for the church is for it to be alive and growing so that God can

dwell in and be seen in it.

How can Paul's use of "temple" imagery in verse 21 be harmonized with

1 Peter 2:4, 5.

Peter calls the individual members "lively stones," or "living stones,"

whereas Paul states that the building "grows." It would seem that in or-

der to have a growing temple, living stones would be required. The stones

are unusual in that they merge into and intertwine with one another, just

as the personality of a husband blends with the personality of his wife

whom he loves and cherishes dearly. There can be no unity without this

growing together, this blending of interests, goals, feelings, and affec-

tions.

What additional spiritual lessons can we draw from Paul's comparison of

the church to a building?

Here are some possibilities:

To be of any use, building stones must be brought from the quarry,

which requires an expenditure of toil, energy, and perseverance.

The true value or worth of a building stone should not be judged on

the basis of its roughened exterior.

Each stone has its appointed place in the building. It may require

much cutting and polishing before fitting it into that place.

The stronger stones are used for the pillars and support structures;

the weaker ones are used to complete the building. Each performs a

vital service.

What more is required of the Christian other than being part of a church

structure or taking part in church activities? Eph. 2:22.

There is a world of difference • between being "builded" and being

"builded

together."

(Notice how Paul returns again to his favorite theme

of togetherness.) We can sit from Sabbath to Sabbath with the same peo-

ple in church pews, and yet there may be no togetherness. We may be in

close proximity in body but not in spirit. Unity does not mean being

with

people; it means being interested

people—in their cares and concerns,

their triumphs and tragedies, their joys and sorrows. Some of the

loneliest people may attend round after round of parties or social events

seeking togetherness, but they have no one that truly cares for them. A

member can sit in church week after week and still be lonely inside. The

unity that should characterize the caring church comes from "casting all

your care upon him; for he careth for you" (1 Peter 5:7). If we truly are

followers of Christ, we too will care deeply when others are hurting

deeply.

THINK IT THROUGH: If it is not enough to sit on the same pew with

others, then how do we show that we indeed care? How does an ordinary

church become a caring church?

FURTHER STUDY AND MEDITATION:

Read Romans 9:31-33; 1 Peter

2:1-10; and Psalm 144:12.

"The mighty cleaver of truth has taken you out of the quarry of the

world. You were rough stones with jagged edges, bruising and marring

whoever you came in contact with; there is a work to be done to smooth

off the rough edges. If you appreciated the value of the work that is to be

done in the workshop of God, you would welcome the blows of the ax

and the hammer. Your self-esteem will be hurt, your high opinion of your-

self will be cut away by the ax and the hammer, and the roughness of your

character will be smoothed off; and when self and carnal propensities are

worked away, then the stone will assume proper proportions for the heav-

enly building, and then the polishing, refining, subduing, burnishing pro-

cesses will begin, and you will be molded after the model of Christ's char-

acter. His own image is to be reflected in the polished character of His

human agent, and the stone is to be fitted for the heavenly building."—

Sons and Daughters of God,

p. 319.

When does most of the polishing take place—while the stone is yet in

the quarry or after it has been fitted into its place within the structure?

SUMMARY: The church is compared to both a body and a temple. The

body derives its unity and harmony of action from one source, and that is

the head; the temple derives its united strength also from its connection

with one source, and that is the cornerstone. Spiritually speaking, Christ

is both the Head and the Cornerstone.

APPLICATION:

Ask yourself, How closely connected am I to the One

who is the source of all strength and unity? What do people think of

Christ when they learn that I am His representative?

Paul's Commission

THIS WEEK'S STUDY: Ephesians 3:1-13.

SAB



MEMORY TEXT: "Unto me, who am less than the least of all saints,

PM.

is this grace given, that I should preach among the Gentiles the un-

searchable riches of Christ" (Eph. 3:8).

CENTRAL THOUGHT:

Because Paul was given special insights into the

mystery of God, he was anxious to be able to share those insights with

others, particularly with the Gentiles.

OVERVIEW: Eph. 3:1-13

Paul's Special Commission

(verses 1-7)

The Scope of His Commission

(verses 8-13)

Grace given to him (verses 1,

Unveiling of mystery given to

him that Gentiles should be

heirs (verses 3-6)

Gift of grace accompanied by

power (verse 7)

To preach to the Gentiles the

unsearchable riches (verse 8)

To preach to all people the mystery

hidden from the beginning

(verse 9)

To present a living demonstration

of God's eternal purpose to

heavenly beings (verses 10-13)

INTRODUCTION:

In this week's lesson Paul picks up the themes that he

dealt with in chapter 1 and expands them. He reestablishes his creden-

tials for a divine calling. It is vital that we sense a "calling" for our

lifework, for it is the sense of calling or the sense of mission that makes

our work a delight rather than drudgery. When difficulties arise and road-

blocks stand in the way, it is the knowledge of our calling that moves us

forward against seemingly insurmountable opposition.

Paul's calling came in the form of a revelation. Through that revelation

he received the dispensation, or stewardship, of God's grace to take the

gospel to the Gentiles. He received the stewardship of "the mystery"

(verse 3)—something unknown in the past in the way that it "is now re-

vealed" to God's apostles and prophets "by the Spirit" (verse 5).

The content of this revelation stood in total opposition to many of

Paul's previous convictions and to many of the traditions of the Jews. The

Israelites thought that God would have nothing to do with the Gentile

world. But this was not so. The Gentiles are fellow-heirs, members of the

same body, and partakers of God's promises, provided that they are "in

Christ" and this "by the gospel" (verse 6).

I. PAUL'S SPECIAL COMMISSION (Eph. 3:1-7).

As he wrote this epistle, Paul was undergoing imprisonment in Rome. On

whose behalf was he suffering imprisonment? Eph. 3:1; Acts 21:27.29.

Although Paul was a prisoner of the Roman authorities, waiting to be

brought before Nero's judgment, he considered that passing reality to be

an illustration of his permanent spiritual reality. Paul considered himself a

prisoner of Jesus Christ, under the arrest of His calling, to be an apostle

to the Gentiles. He had come to be a prisoner while doing this work and

for the cause of the upbuilding of the Lord's church.

It was because of his great burden for the Gentiles and his active labor

among them that he was arrested within the sacred precincts of the tem-

ple. He had been accused of bringing Ephesian Gentile Christians into the

Court of the Jews, rather than leaving them in the Court of the Gentiles.

Probably it was Jews from the province of Asia who accused Paul of this

violation. They also must have come from Ephesus because they recog-

nized "Trophimus an Ephesian," whom they charged that Paul brought

into the temple.

What special ministry was given to Paul? Eph. 3:2.

The "dispensation" or, better, the "administration" of God's grace is

the "dispensation of the gospel" (1 Cor. 9:17), which makes those who

receive it "stewards of the mysteries of God" (1 Cor. 4:1). In Ephesians

1:10 we found that the word

dispensation

was used in the sense of "stew-

ardship."

ILLUMINATION:

"The word here

(oikonomia)

is one that was used ei-

ther for the administration of a household

(oikos),

or for the responsibility

of the one who administered it. It is used several times in the New Testa-

ment in this latter sense of stewardship. For the Church is the household

of God, Jesus Christ is Chief Steward, and under Him His ministers are

called to serve as stewards (see 1 Cor. iv. lf., ix.17; Tit.i.7; 1 Pet.

iv.10)."—Frances Foulkes,

The Epistle of Paul to the Ephesians

(Grand

Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1963), p. 52.

A steward must maintain the same relationship to the Chief Steward as

an undershepherd must maintain to the Chief Shepherd. (See

Peter 5:

1-4.)

In what way was Paul's ministry different from Peter's? Gal. 2:7.

Paul could have quarreled with Peter about who was to have the special

position of "apostle to the Jews" just as Peter could have contended with-

Paul for the "apostleship to the Gentiles." But each was content with his

own role. Actually, Paul could have considered himself better qualified

for Peter's position, having been a "Hebrew of the Hebrews" (Phil. 3:5).

His education as a strict Pharisee under the famed teacher Gamaliel could

have provided him with the necessary academic credentials for relating

much better to his fellow countrymen than Peter could. But each ac-

cepted his divinely-assigned task.

THINK IT THROUGH: When someone else receives a church office, such

as head elder, deacon, Sabbath School leader, or school board member—

positions for which I think I am better qualified—what should my attitude

be?

How did Paul receive the knowledge of the mystery of Christ? Was it any

different from the way that we receive a knowledge of spiritual things to-

day? Eph. 3:3, 4.

Paul already had said that he received his ministry from God (verse 2).

Now he defines the grounds on which he bases his knowledge of the gos-

pel and his mission—God revealed these to him. (See Gal. 1:11, 12; 2:2;

Acts 9:4-18; 22:7-16; 26:17-19).

What does Paul mean by the term

mystery

in Ephesians 3:4-6? Is it any

different from what he had mentioned in Ephesians 1:9, 10 or from what is

recorded in Colossians 1:26, 27?

Both in the first few verses here in Ephesians 3 and in Colossians 1:25-

27, Paul speaks about the special dispensation or stewardship that has

been granted to him. What has been put under his care is not a bank ac-

count, or a tent-making business, or a rich person's collection of sculp-

tures and art work. Instead it is the "mystery" which had been hidden

"from the beginning of the world" (Eph. 3:9) or "from ages and from

generations" in the past (Col. 1:26). Some have asserted that Paul defines

the mystery differently in Ephesians from the way that he defines it else-

where.

In Ephesians 6:19 Paul speaks of the "mystery of the gospel" in a gen-

eral sense, and in Ephesians 3:6 he speaks of the mystery as it relates to

the Gentiles in a specific sense. There is no inconsistency here.

According to Paul, what two factors determined his ministry? Eph. 3:7.

If it is to be most effective, grace must be accompanied by power. In

any type of true Christian ministry, God's grace and power can be seen in

action. In that way all the glory and the credit for results will be attributed

to the true Source.

Paul speaks from his own experience of the grace that set him apart on

the Damascus road and the power that made such remarkable changes in

his life."He was unworthy to be a preacher of God's word, because he

had been a persecutor; but the grace of God had made him all that he was,

a new man in Christ (1 Cor. xv.10). It also made him Christ's servant in the

proclamation of His gospel, and in the particular work that he had of min-

istering it to the Gentiles. But mercy was not enough. He was also a min-

ister

by the effectual working of his power.

The task to which he was

called needed no mere human strength and patience and power of

endurance. It needed the power of God, and, as in i.19, Paul shows that

power is given, and not just as an abstract thing, or as a force applied

from afar, but as energizing strength

(energeia)

operative in his life by the

Spirit's indwelling."—Frances Foulkes,

The Epistle of Paul to the Ephe-

sians,

pp. 95, 96.

II. THE SCOPE OF PAUL'S COMMISSION (Eph. 3:8-13).

Why did Paul call himself "less than the least of all saints"? Verses 8, 9.

Paul may have been the one convert to Christianity who was responsi-

ble for the deaths of more Christians than any other convert. For this

reason, he may have felt that his guilt before God was greater than that of

the converts who came out of the dissipating practices of paganism, such

as the very ones to whom he is addressing this epistle—the Ephesians.

This is not "mock humility" on the part of Paul because false humility

never wins converts to Christ. Mock humility is foreign to the spirit of

Christ, who genuinely humbled Himself, even to a lowly death on Calva-

ry's cross. Paul is not boasting of his humility, but is sharing his amaze-

ment with fellow church members that God would call

him

to such a

weighty and important task.

Paul had to be blinded with God's grace in order that he could help

others see the depths of God's mystery. If he were to permit the thought

to reside in his mind that

was

better

than the other converts to Chris-

tianity, God's grace could not be poured out fully into his life. They would

not be able to see the depths of God's mystery.

Why does Paul emphasize God's creatorship when discussing the depths

of the mystery? Eph. 3:9.

The Greeks taught that matter is eternal. The eighteenth-century

French deists likewise believed matter to be eternal. One problem with

such a concept is that God could not have been the Creator of all things if

matter was eternal. Scripture stoutly rejects the pagan Greek idea of the

eternity of matter when it affirms that "things which are seen were not

made of things which do appear" (Heb. 11:3). The mystery of God is

linked in Ephesians with that which is from eternity—not to inanimate

matter but to God the living Creator. (See Eph. 3:9, RSV.)

The idea that the universe has

been

in existence for millions or even

billions of years is not foreign to Seventh-day Adventist belief as long as

we avoid the pagan concept of the eternity of matter and as long as we

attribute the existence of everything to God's creative power. Along with

that we need to recognize that our inhabited world was brought into being

only a comparatively few thousand years ago. The point here is that

God's mystery is older than the oldest

created

thing; and the marvel is

that we, along with the Ephesian believers, have the privilege of seeing

this ancient mystery being unfolded before our eyes.

SEARCH AND LEARN: To understand better Paul's teachings about Cre-

ation, study the following texts and note to whom each is addressed.

a. Acts 14:15



b. Rom. 1:19, 20



c. 1 Cor 8



What role does the church have in sharing the mystery of God? Eph.

3:10.

Paul was extremely grateful for "the privilege of proclaiming to the

Gentiles the good news of the unfathomable riches of Christ, and of bring-

ing to light how this hidden purpose was to be put into effect" (Eph. 3:8,

9, NEB). Is the task of the church any different from Paul's task?

ILLUMINATION:

"God has made His church on the earth a channel of

light, and through it He communicates His purposes and His will. He

does not give to one of His servants an experience independent of and

contrary to the experience of the church itself. Neither does He give one

man a knowledge of His will for the entire church while the church—

Christ's body—is left in darkness. In His providence He places His ser-

vants in close connection with His church in order that they may have

less confidence in themselves and greater confidence in others whom He

is leading out to advance His work."—The

Acts of the Apostles,

p. 163.

ILLUSTRATION:

Even collective effort is not enough without being con-

nected to the source of power. How much light is provided by a carload of

unlit matches or by a warehouse filled with candles that have not yet been

used? Each must be individually struck or lit in order to become effective.

How much light does a case of unattached light bulbs give off? Before the

church can provide light to a dark world the individual members must be

connected to its only available Source of power.

What other dimension of the mystery of God did Paul mention? Eph.

3:11.

Paul stresses the greatness of the mystery in four different ways:

He ties the mystery with the "unsearchable" or "unfathomable

riches of Christ" (verse 8).

He links it with the greatness of Creation in ages past (verse 9).

He associates it with "the wisdom of God in all its varied forms"

(verse 10, NEB).

He emphasizes it as part of God's eternal plan (verse 11).

The scope of the proclamation and demonstration of God's purpose in-

cludes

all

created beings:

Gentiles (verse 8, compare Rom. 1:16).

All of mankind (Eph. 3:9).

All heavenly beings (verse 10).

Thus God's plan touches upon all dimensions, covering all of time and

space. The cross bridges the gap from earth to heaven, and its extended

arms overshadow all of humankind. You may feel yourself outside of the

shadow of the cross and beyond reach of the sunshine of God's love, but

your very existence owes itself to the sustaining power of God. He up-

holds the galaxies in their immensity and is aware when a tiny sparrow

falls to earth. Every breath you take can be traced back to the great wis-

dom and power of God displayed at Creation, and every pulse of blood

that surges through your veins has been made possible by the One who

poured out His blood for you at Calvary, because He loves you. To Christ

you owe everything. The bread you eat is "the purchase of His broken

body." The water you drink "is bought by His spilled blood." (See

The

Desire of Ages,

p. 660.)

What qualities does knowing Christ and His eternal plan help develop

within us, and why are they important? Eph. 3:12, 13.

Boldness is needed so that we can share the mystery with others. While

having boldness, we need not faint, spiritually speaking. It is amazing

that Paul was not concerned to any great extent about himself during his

imprisonment. But he was concerned that the Ephesian believers not

grow faint-hearted as they heard reports of his trials and of his subse-

quent afflictions. What kept Paul in good faith and courage through all of

his troubles was the knowledge that it was part of God's eternal plan. In

other words, his afflictions were for the sake of the Ephesians and other

believers and for their glory and encouragement.

FURTHER STUDY AND MEDITATION:

Read

The Acts of the Apostles,

pp. 160-165.

A person committed to the Lord and His truth can endure any amount

of insult and abuse hurled at him as long as he knows that it fits in with a

larger plan. Unknown to him, Paul's trials were for our "glory" and en-

couragement as well. Do we have trials that sometimes are for the glory

of others, even those individuals we have never met?

SUMMARY:

In true humility Paul stands amazed that God should bestow

upon him such a weighty responsibility—helping others to see and under-

stand the mystery of God's grace. We too can have a part in the unveiling

of this mystery and in sharing it with others.

APPLICATION:

Do I sense God's calling in my life? Am I committed

without reservation to the accomplishment of His purpose? What kind of

testimony to His goodness do I give in my home, in my community, and

to the

universe?

Unity, au Outgrowth

of Love

THIS WEEK'S STUDY: Ephesians 3:14-21.

MEMORY TEXT: "Unto him that is able to do exceedingly abun-

dantly above all that we ask or think, according to the power that

worketh in us, unto him be glory in the church by Christ Jesus

throughout all ages, world without end. Amen" (Eph. 3:20, 21).

CENTRAL THOUGHT:

In the same way that the greatness of the uni-

verse and the complexity of a single atom is beyond our comprehension,

the fullness of Christ's love cannot be fathomed. Even after studying it for

an eternity we will not have plumbed its depths. Christ can do so much

more for us than we can ever comprehend, including bringing unity out of

disunity.

OVERVIEW: Eph. 3:14-21

Prayer for Strength

(verses 14-16)

Prayer for Growth

(verses 17-19)

Praise to God for His

Greatness (verses 20, 21)

Strengthened in the

inner person

Rooted and grounded

in love

Enraptured by the

magnificence of His

love and the abun-

dance of His power

INTRODUCTION:

At this mid-point in the study of our quarter's lesson,

it would be well for us to look once again at the theme we have chosen for

the quarter—unity. Few verses in this inspiring and inspired letter actu-

ally mention the words

one

unity,

but most verses bear on the topic in

some way. In this week's lesson we focus on a two-fold prayer of Paul's.

In the first part of his prayer he prays that the believers might be

strengthened inwardly by the Spirit.

Prayers often are the best indicators of what a person's deepest feelings

or heaviest burdens might be. So it is with Paul. Why is he so passionately

concerned that the Ephesian members should have strength? Had they

not received Christ into their lives, and thus should they not already have

experienced the strength that His indwelling presence brings? Of all the

congregations to which Paul wrote, and for which written records exist,

the Ephesians probably received less reproof than any others. But even

in a vibrant Christian experience, there still is danger that disunity can set

in like a disease.

SAB

There is a cause-effect relationship between unity and strength—the

greater the spiritual strength of indviduals, the greater the collective

strength of the congregation. An apt illustration of this principle is a rope.

A rope made of eight or ten strands is much stronger than one made of

only two or three strands. However, if some of the strands of an eight-

strand rope become worn and frayed, then the strength of the entire rope

is weakened.

In the second part of his prayer Paul asks the Lord to send the Ephe-

sians love, an ever-deepening and ever-widening love. True Christian

love leads to unity. The two best remedies that can be applied to a dis-

united and diseased congregation are Christian love and spiritual

strength. The best way to cooperate with God in the development of love

and spiritual strength is participation in soul-winning activity.

I. THE PRAYER FOR STRENGTH (Eph. 3:14-16).

What kind of example does Paul give us in his prayer life? Verses 14, 15.

Paul once again is seen to be a praying apostle.As we listen in on his

prayers, we discover that he was not concerned so much for his own

needs as for the needs of those whom he had led to Christ. His prayer was

truly an intercessory prayer. He prayed as parents would pray for the

needs of a precious child. This type of intercessory prayer contains three

vital elements:

It must have something important as its focus.

It must show a deep sense of reverence toward God.

It must be the product of obedience to Christ.

What was the underlying cause for Paul's fervent prayers?

The first three words of verse 14 give a crucial clue: "For this cause."

These words refer back to what Paul had written. (See verse 1.) Upon

examining the previous verses and chapters we can discover several pos-

sible motivations for his prayers.

One is that Paul felt himself a part of the all-embracing unity that in-

cluded the Ephesian believers. Along with them he was a part of the body

of Christ (Eph. 2:16).

Another motivation was that he was called to a divine mission, or-

dained to carry the gospel to the Gentiles, and certified as one of the

apostles (Eph. 3:1-8). To fail to intercede on behalf of the Ephesian be-

lievers would be to annul his divine ordination.

A third motivation was the grandeur of the vision he received as he saw

and understood the fellowship of the mystery of salvation that had been

hid from eternal ages past (Eph. 3:9-11). The fact that he had been granted

this special privilege created within him a desire to share it. "For this

cause" Paul bent his travel-worn knees and bowed his deeply tanned face

to pray for those dear to his heart.

SEARCH AND LEARN: What do the following texts indicate about bowing

in prayer?

1 Kings 19:18. An indication of what/



Luke 22:41, 42. To signify what attitude?



Rom. 14:10-12. A part of what event/



Phil. 2:9-11. An acknowledgment that



All of these texts mention bowing the knee in an attitude of prayer or

acknowledgment. Does this mean that the only proper form of prayer is

praying on our knees? Actually, the Bible describes prayers taking place

both in a kneeling and a standing position, and such prayers being ac-

cepted by God. Kneeling took place in such cases as Solomon's dedica-

tion of the temple (1 Kings 8:54), Daniel's daily prayers (Dan. 6:10), and

Stephen's final prayer (Acts 7:50, 60). Christ mentioned prayer being of-

fered while standing (Mark 11:25; Luke 18:13). Nehemiah must have been

standing when he offered a silent petition before a heathen monarch

(Neh. 2:4).

Nevertheless, Ellen White counsels: "When you assemble to worship

God, be sure and bow your knees before Him. . . .

Our spiritual strength and our influence are not increased by confor-

mity to a worldly attitude during prayer. . . . Let man come on bended

knee, as a subject of grace, a suppliant at the footstool of mercy."—Ellen

G. White Comments,

S.D.A. Bible Commentary,

vol. 3, pp. 1130, 1131.

Why does Paul interject the idea at this point (Eph. 3:15) that "the whole

family in heaven and earth" is named after the Father?

The model prayer is the Lord's Prayer (Matt. 6:9-13), and the very first

words of that prayer are "Our Father." Here Paul is appealing to the Fa-

therhood of God as the basis for the assurance that His prayers are in

earnest and will be heard in heaven. The words translated "whole family"

indicate the wide circle of created beings around the universe who are

included under the Fathership of God.

What is the burden of Paul's petition in Ephesians 3:16?

Paul prays that the believer might have inward strength, but it is diffi-

TRUE

cult for someone who is weak in the faith to comprehend how he might be

able to replace that weakness with strength. The guarantee that this will

take place is the riches of God's glory. God's glory is synonymous with

His character. When Moses asked to see God's glory in all its fullness

(Ex. 33:18), the beautiful facets of God's character were revealed to him

(Ex. 34:6, 7). Today God's glory is to be revealed on earth through His

people who reproduce His character. According to Romans 9:23, 24, God

has made known the "riches of his glory" through his "vessels," and the

marvel of this is that we who are believers are these "vessels." People

today depend on us for the revelation of God's glory. The only way they

can see it is if we become like Christ in words, thoughts, and actions.

THINK IT THROUGH: How can I receive inward strength from the Fa-

ther?

"The might that strengthens is the power of God. . . . The same power

that converts men must continue in them if there is to be Christian

growth. Here is where many Christians fail. They do not recognize that

spiritual endurance requires as much of the grace of God as did the initial

conversion."—S.D.A.

Bible Commentary,

vol. 6, p. 1017.

II. THE PRAYER FOR GROWTH (Eph. 3:17-19).

What one quality more than any other prepares the way for the indwell-

ing of Christ? Verse 17.

The faith which Paul is talking about here is not mere intellectual as-

sent. Paul points out the futility of an intellectual belief that is divorced

from faith in 1 Timothy 1:4. In Ephesians 3:17 faith is closely linked with

the indwelling of Christ. The word used in the original language for

"dwell" means "to dwell permanently." If he chose, Paul could have used

another Greek word that would have conveyed the connotation of a

"temporary sojourning." Paul's prayer and concern was that Christ's in-

dwelling in the lives of the Ephesians would be an experience that would

last into eternity.

How can we keep this indwelling experience alive? How can this experi-

ence be made permanent, and not just a passing fancy? Eph. 3:17, last part.

The secret of Christian living is to be "rooted and grounded in love"

(verse 17). The New English Bible speaks of "deep roots and firm founda-

tions." Some have suggested that Paul is mixing his metaphors here, the

word

rooted

being taken from plant life, and the word

grounded

taken

from the construction trade. But he must have combined the two symbols

consciously and for a purpose. In Ephesians 2:21 he also combined the

organic and inorganic realms: "In whom [Christ] the whole structure is

joined together and grows into a holy temple in the Lord" (RSV). So Paul

skillfully compares the church to both a building and a body. Love is epit-

omized by the finest example of endurance that we find in the natural

world—a large-spreading tree that is braced against the severest gales. It

also is beautifully illustrated in that which gives a building permanence—

the foundation stone—because it is anchored fast in bedrock. The com-

bined imagery of trees and building stones is applied especially to youth

in the Old Testament. (See Ps. 144:12.)

What effect does the development of a deep, abiding love have upon doc-

trinal unity within the church? Col. 2:2.

Only twice is the expression "knit together" used in the New Testa-

ment, and both times Paul uses it in Colossians. In Colossians 2:19 it in-

corporates the idea of an organic relationship between the head and the

rest of the body. Colossians 2:2 states that "being knit together in love"

leads "unto all riches of the full assurance of understanding."

As our love for Christ deepens, our desire for a greater knowledge of

His will and teachings will increase. A deepening love for the Head ought

to produce a corresponding love for the body and the proper incentive for

entering into greater doctrinal unity. "When we yearn for a deeper,

broader realization of the Saviour's love, we shall cry to God for more

wisdom."—Gospel Workers,

p. 177.

THINK IT THROUGH: Why is doctrinal unity so important to the health

of the body?

What are the dimensions of divine love? How is it to be measured? Eph.

3:18, 19.

Paul mentions here "breadth, and length, and depth, and height" as the

dimensions of God's love. Some scholars have wondered whether per-

haps Paul has been a bit confused here, listing four dimensions when in

reality there are but three. Others have suggested that the fourth dimen-

sion is love itself. But the simplest explanation is that the apostle is

speaking from the standpoint of a single human observer: that person

may go forward and backward (length), far to the left or to the right

(breadth), to the deepest sea (depth), or the highest mountain (height),

and still not escape from the sphere of God's love. God's love is not boxed

in by dimensions. This is an echoing of the sentiments expressed in Ro-

mans 8:38, 39 where Paul exclaims that absolutely nothing—neither

"height nor depth"—could "separate us from the love of God, which is in

Christ Jesus our Lord."

It is comforting to know that when we stray to the right or to the left,

God's love in all its breadth always is there to woo us back to the straight

and narrow path, the only path of safety. Whether we are making progress

forward in the Christian life, or we begin to slip backward, we are never

outside of the canopy of His infinite love, for the arms of the cross reach

from heaven to the darkest corner of the earth. On rare occasions we may

ascend to the very heights of success in our Christian struggles, and there

WEB

Gil

taste fully of His victorious, all-conquering love; but so often we slip into

the depths of discouragement. But even there we can experience the

depths of His forgiving love that knows no limits.

No matter how rebellious we have been as His children, it is reassuring

to know that we cannot escape from the sphere of God's love.

SEARCH AND LEARN: Besides His love, what are some other aspects

about God that are impossible to measure, humanly speaking? Ps. 57:10;

139:1-6; Isa. 40:28, 29; Rom. 11:33.

Because we are (mite, and because He is infinite, it is exceedingly diffi-

cult to even begin to appreciate and understand God's great love. We are

like little children, letting the tiny sand grains of God's love slip through

our fingers, while the great ocean of His measureless love lies just before

us, waiting to be explored. Such is true of His other qualities:

His great wisdom and unsearchable understanding.

His matchless mercies and never-failing forgiveness.

His untiring strength and creative power.

His knowledge of our needs and willingness to help us.

We have no idea of the greatness of these qualities. If we did we would

exhibit a much stronger faith, a faith that would indeed move mountains

of difficulties.

III. PRAISE TO GOD FOR HIS GREATNESS (Eph. 3:20, 21).

Paul introduces a doxology here in the middle of his epistle when nor-

mally it would be used at the end as a grand finale. When he wrote to the

Romans

concluded his letter with a doxology that began and ended

with the same style of expression used here: "Now to him that is . . . be

glory through Jesus Christ for ever" (Rom. 16:25-27). Jude used a similar

style to conclude his brief letter (Jude 24, 25). Actually the close of chap-

ter 3 in Ephesians marks the end of the first half of the book, the doctrinal

portion. The second half, chapters 4-6, deals with the practical side of

Christianity—the Christian's relationship to fellow Christians.

How can we begin to understand God's awesome power when it is stated

as being beyond what we are able to "ask or think"? Eph. 3:20.

Here we

find

Paul using a literary device that can be called a "double

superlative" (compare Eph. 1:19). He could have easily said, "above all

that we ask or think" and he would have been absolutely correct. But he

has gone a step farther in saying that God can do for us

"exceeding abun-

dantly

above all that we ask or think" (Emphasis supplied).

To comprehend the greatness of God's power we must first compre-

hend the greatness of the universe that surrounds us. The world's most

brilliant scientists find it challenging to understand the greatness of the

universe and the vastness of space that separates galaxies and star sys-

tems. They have chosen the fastest traveling unit known in the universe

TRH U

to measure these vast distances—the speed of light. Light travels at

186,000 miles per second. In other words, the light which bounces off the

moon at night reaches the earth in less than one and one half seconds, and

the sun's hot rays travel to earth in only 8 minutes and 20 seconds—about

the time it takes the average jogger to run one mile. Our nearest neighbor-

ing star, Alpha Centauri, is four and one half light-years away, or the same

as 140,000 round trips between the earth and the sun. Our solar system is

a tiny part of a swirling cluster of stars called the Milky Way Galaxy. The

center of our galaxy alone contains about 100 billion stars such as our

own sun, yet there are some 100 billion galaxies or more in the known

universe.

God exercises His enormous power continually in upholding galaxies,

stars, and planets in their various courses. His love must exceed the

bounds of the vast universe because there is no created object outside the

circle of His love and care. Imagine what it meant for God to focus all of

His love upon one tiny speck in a darkened corner of our own galaxy and

to concentrate all of Heaven's best in the sacrifice upon Calvary!

What agencies will join in bringing glory to God throughout eternity?

Eph. 3:21.

When Paul puts down the words, "throughout all ages, world without

end," he again is using a "double superlative." If God's love is infinite

and His power is limitless, then our glorification of Him must never

cease.

FURTHER STUDY AND MEDITATION:

Read

The Acts of the Apostles,

pages 469, 470.

"So ends the apostle's prayer and the first part of the epistle. Amazing

glory and majesty embodied in the promises of God to His erring yet

hopeful ones has been the theme, beyond human language to express. It

leaves the heart uplifted, the spirit chastened, and gives a living hope for

the coming of the kingdom of God in its fullness."—S.D.A.

Bible Com-

mentary,

vol. 6, p. 1019.

SUMMARY:

In bringing this portion of his letter to a grand climax, Paul

states everything in the superlative: God's love cannot be put into human

dimensions; His power is not only above but exceedingly above anything

we can imagine, and we have the privilege of being filled with "all the

fulness of God." Finally, time also is superlative—stretching into eternity.

APPLICATION:

The greatness of God's love is often focused upon the

smallest of objects. Take for example the butterfly's wing. Notice the mo-

saic of color that is lavished upon what we would consider as being very

insignificant. Sometimes we feel insignificant and unimportant in the eyes

of others and before our Maker. Think of some of the ways you have been

able to see God's love in action in your life in the past few days and

weeks. How does this give evidence that you are important in His sight?

Unity, th.. Fruitage of

Spirkual Gliffs

THIS WEEK'S STUDY: Ephesians 4:1-16.

SAB

MEMORY TEXT: "Unto every one of us is given grace according to



the measure of the gift of Christ" (Eph. 4:7).

CENTRAL THOUGHT:

When Christ ascended to heaven, He showered

gifts upon His church. A partial list of the spiritual gifts includes apostles,

prophets, evangelists, pastors, and teachers. These gifts were given not

only for developing, instructing, and bringing God's people to maturity

but also for bringing about unity. It is remarkable how a diversity of gifts

can bring about unity of the faith. But that happens because there is but

one Lord who has given the gifts and one Spirit who sets them into oper-

ation.

OVERVIEW: Eph. 4:1-16

Unified in One Body

(verses 1-6)

The Granting of Gifts

(verses 7-11)

The Purpose of Gifts

(verses 12-16)

A unified body

produced by

one Lord,

one faith,

one baptism

Gift of grace

to all—

special gifts to

a few

Not

only for

ministry and

edification but

also to bring

unity,

nurture,

and growth

INTRODUCTION:

Paul begins the second half of his letter with an ap-

peal: "I therefore, the prisoner of the Lord, beseech you that ye walk

worthy of the vocation wherewith ye are

called" (Eph.

4:1). "This verse

begins what may be called the practical section of the epistle, although

the apostle Paul did not think of doctrine and practice as separate

branches of the faith. Theory and application are interwoven in the tex-

ture of his presentation of the great theme of

the

unity of believers. But in

this section special exhortations are given concerning Christian duties

and privileges, in view of the grace that has been received and of the

responsibilities

that fellow

believers have to one another. The stress is

here placed on the effects rather than on

the

causes of spiritual living."—

S.D.A.

Bible Commentary,

vol. 6, p.

1020.

"Altogether we fmd truth and life, here in Ephesians, as generally in

Scripture, so closely, so vitally interwoven that it is impossible to treat

either of the two as really isolated. Doctrine runs of itself into practice, in

the mind of the Apostles, and practice always feels its footing in doc-

trine."—H. C. G. Moule,

Ephesian Studies

(Fort Washington, Penna.:

Christian Literature Crusade, 1975), pp. 169, 170.

SUN

I. UNIFIED IN ONE BODY (Eph. 4:1-6).

To what has every Christian been called? Eph. 4:1.

The vocation referred to here is not an occupation, but a life of service

for the Lord. More accurately, Paul is saying, "I beg you to live lives

worthy of your high calling" (Phillips). Everyone is called to become a

member of Christ's body, but only a select few within that body have the

privilege of being prophets, teachers, or evangelists. But the calling to

membership in that body is just as important and vital as, for instance, is

the calling to be a prophet.

SEARCH AND LEARN: Study the following references to see more specifi-

cally what is involved in our calling:

Col. 3:14-16



1 Tim. 6:11, 12



In what way are Christians to walk worthy of their calling in Christ?

Eph. 4:2, 3.

"With all lowliness and meekness."

The Greek word translated

"lowliness" conveys the idea of "humility of mind." This is a most impor-

tant characteristic in Christian service and mission. In speaking to the

elders of Ephesus in Miletus Paul said, "I have been with you at all sea-

sons, serving the Lord with all humility of mind" (Acts 20:18, 19). Meek-

ness is a quality essential to the unity of the church.

"With longsuffering, forbearing one another in love."

In these

qualities we fmd a progression from patience to forbearance to love.

"Endeavouring to keep the unity of the Spirit in the bond of peace."

It was under the Spirit that the apostles were no longer "independent

units or discordant, conflicting elements," but rather they became of

"one accord."—The

Acts of the Apostles,

p. 45.

•

What parallel is drawn between being possessed by the Holy Spirit and

oneness in the church? Eph. 4:4.

As with the human person, Scripture always presents spirit and body in

terms of united entity, so with the spiritual body, the church, the Bible

describes the Spirit of God as united with the body. It follows, then, that

whenever there are divisions, schisms, gossiping, backbiting and strife

within the church there is a corresponding lessening of the power and

effectiveness of the Holy Spirit. He does not condone divisiveness.

ILLUMINATION:

"The apostle exhorts his brethren to manifest in their

lives the power of the truth which he had presented to them. By meek-

ness and gentleness, forbearance and love, they were to exemplify the

character of Christ and the blessings of his salvation. There is but one

body, and one Spirit, one Lord, one faith. As members of the body of

Christ all believers are animated by the same spirit and the same hope.

Divisions in the church dishonor the religion of Christ before the world

and give occasion to the enemies of truth to justify their course. Paul's

instructions were not written alone for the church of his day. God de-

signed that they should be sent down to us. What are we doing to pre-

serve unity in the bonds of

peace?"—Testirnonies, vol.

5, p. 239.

What is the spiritual relationship between having one Lord, one faith,

and one body? Eph. 4:5, 6.

In the same way that hope was related to the "one body" and the "one

Spirit," faith and baptism connect the believers to the Lord and the Fa-

ther. In this way the Christian believer is closely tied to the church, to

Christ, and to God the Father. Faith accepts Christ as a personal Saviour.

There only is one means of salvation. We are saved by grace through faith

(Eph. 2:8). The "one baptism" is the door through which believers ex-

press their faith and enter into the church. "Baptism by water aptly sym-

bolizes death and resurrection. Also, it signifies cleansing and separation,

and is a public announcement of union with the body of Christ."—S.D.A.

Bible Commentary,

vol. 6, p. 1022.

II. THE GRANTING OF GIFTS (Eph. 4:7-11).

What is God's provision for keeping unity in His church, and on what

basis is this provision received? Verse 7.

"In what measure will God impart to us that we may impart to others?

`According to the measure of the gift of Christ.' Eph. 4:7. Angels are

watching with intense interest to see how man is dealing with his fellow

men. When they see one manifest Christlike sympathy for the erring,

they press to his side and bring to his remembrance words to speak that

will be as the bread of life to the soul. So 'God shall supply all your need

according to His riches in glory by Christ Jesus.' Phil.

4:19."—Christ's

Object Lessons,

pp. 148, 149.

What did Christ give to His church when He ascended to heaven in a

triumphal procession after His resurrection, and why did He make this be-

stowal? Eph. 4:8.

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11.1

MIA

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1.0322? cf, MIMED

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esson

Note that it does not say that He gave gifts "to all men." God gives

basically two types of gifts. One is universal, given to all of the human

race. The other is special, given only to the church or His chosen people.

Salvation is a gift offered at first to all of mankind, but in the end granted

only to those who obey (Heb. 5:9). The ascension gifts at first were

granted to a handful of men and women gathered in: an upper room

awaiting the special dispensation, but subsequently were granted to the

church at large.

"Not until after the ascension was the gift received in its fullness. Not

until through faith and prayer the disciples had surrendered themselves

fully for His working was the outpouring of the Spirit received. Then in a

special sense the goods of heaven were committed to the followers of

Christ. 'When He ascended up on high, He led captivity captive, and

gave gifts unto men.' Eph. 4:8. 'Unto every one of us is given grace, ac-

cording to the measure of the gift of Christ,' (Eph. 4:7) the Spirit 'dividing

to every man severally as He will' (1 Cor. 12:11). The gifts are already

ours in Christ, but their actual possession depends upon our reception of

the Spirit of

God."—Christ's Object Lessons,

p. 327.

The major reason for the granting of these spiritual gifts was to bring

about unity among a group that up until then had been sharply divided.

Paul has been stressing the oneness that God expects in His church, and

he has pointed out that there are some things in the church that are one

and cannot be divided: the church "is one body," vitalized by "one

Spirit," and called in "one hope." All the members of the church are

united to the "one Lord" and to "one God and Father" by "one faith."

They come into the church by "one baptism." It is remarkable that in this

oneness we find "diversities of gifts" and "differences of administra-

tions" (1 Cor. 12:4, 5).

THINK IT THROUGH: How is it possible for a body to have a multiplicity

of gifts and yet have a complete unity in spirit, belief, and action? Study

1 Corinthians 12. (Note particularly verses 6-11.)

How were the gifts granted to the church at Christ's ascension to benefit

the church, and how does the list in Ephesians 4:11 compare with that in

1 Corinthians 12:28?

Paul states that Christ gave gifted people to the church. In the list in

Ephesians Paul mentions several categories of gifted individuals,

whereas in First Corinthians he mentions gifts as well as persons.

"Paul is not so much saying that certain gifts were given to men in order

that they might become apostles, as that they who had received the gift

were themselves being given to the church. The church was receiving to

its ministry men who were properly equipped for their functions."—

S.D.A.

Bible Commentary,

vol. 6, p. 1023.

In this way each gift is a double gift. He first endows the man or the

woman. Then He gives these endowed people to the church. In the body

of Christ are members charged with various functions and gifts that are to

be used in unity with the body and for the perfection of the church.

How do the gifts of "pastors and teachers" mentioned in Ephesians 4:11

relate to each other?

The offices of "pastors and teachers" are interrelated closely because

of their being linked together by a single article in the Greek. "The struc-

ture of this phrase, in the Greek, suggests that Paul intends to speak of

two phases of one office. Any effective ministry is a teaching ministry.

The pastoral function of the ministry is presented in John 21:16; Acts

20:28, 29; 1 Peter 5:2, 3; etc., and the teaching aspect in Acts 13:1; Rom.

12:7; 1 Tim. 3:2, and many other passages. The Master Himself was the

great pastor-teacher, shepherding the flock and teaching them."—S.D.A.

Bible Commentary,

vol. 6, p. 1023.

III. THE PURPOSE OF THE GIFTS (Eph. 4:12-16).

List below God's threefold purpose in giving endowed men and women to

the church. Verse 12.



The "work of the ministry" includes the many and varied types of min-

istry and serving within the church.

Edification

has the basic meaning of

"building up." This presupposes the concept of the church as a building

or a temple. Through fault-finding Satan attempts to tear down what God

has established, but one reason that God has given spiritual gifts is that

the church might be built up as a monument to God's grace.

The term

perfecting

has the connotation of completion or completing

that which has been started. Unlike erring humans, God always brings to

completion that which He has started. (See Phil. 1:6.) This process of

perfecting refers to the process of growth, progress, and maturation in

our Christian experience.

SEARCH AND LEARN: Read Ephesians 4:13-15 and see how many

references to and illustrations of growth you can find.

What additional details does Paul present concerning the function and

work of God's gifted men and women in Ephesians 4:13, 14?

Paul first explains the ministry of the gifted men in a positive way.

Then, in parallel, he explains their ministry through the negative

elements that ministry is designed to overcome. These gifts are to be op-

erative until the members have come to "the unity of the faith" and to

"the stature of the fulness of Christ."

In mentioning the negatives Paul shows what the results will be if there

is unity of doctrine—the body of Christians will

not

be "children tossed to

and fro, and carried about with every wind of doctrine." It is the nature of

children to quarrel and fight when inequalities arise among them. People

have differences of temperaments and personalities that sometimes lead

to misunderstanding and even hostility. In the church God gives different

talents and spiritual gifts to the members, but these are intended to unify

the church rather than to lead to jealousies and quarrels.

THINK IT THROUGH: Can there be differences of opinion and still be

unity of doctrine within the church?

What is the ultimate purpose for all spiritual gifts? Eph. 4:15, 16.

If spiritual gifts do not serve to aid the church to grow, develop, and

mature into the stature and likeness of Christ, they have failed their pur-

pose. When every part of the body is surrendered to the absolute control

of the Head, who is Christ, unity

will

prevail. There is no shortcut to

unity. "If the professed followers of Christ would accept God's standard,

it would bring them into unity; but so long as human wisdom is exalted

above His Holy Word, there will be divisions and

dissension."—Patri-

archs and Prophets,

p. 124.

Much of Christianity today is characterized by a growing trend of inde-

pendence. Some base this movement on the concept that Christians

should be answerable to no human being, but to God alone. The Protes-

tant idea of "the priesthood of all believers," the teaching that we are not

answerable to any human being for our salvation, is being carried to an

extreme. One part of the body is led to assert its independence from the

rest of the body, thus leading to spiritual "gangrene" and finally to death.

"God is leading a people out from the world upon the exalted platform

of eternal truth, the commandments of God and the faith of Jesus. He will

discipline and fit up His people. They will not be at variance, one believ-

ing one thing and another having faith and views entirely opposite, each

moving independently of the body. Through the diversity of the gifts and

governments that He has placed in the church, they will all come to the

unity of the faith. If one man takes his views of Bible truth without regard

to the opinion of his brethren, and justifies his course, alleging that he has

a right to his own peculiar views, and then presses them upon others, how

can he be fulfilling the prayer of Christ? And if another and still another

arises, each asserting his right to believe and talk what he pleases without

reference to the faith of the body, where will be that harmony which ex-

isted between Christ and His Father, and which Christ prayed might exist

among His

brethren?"—Testimonies to Ministers,

pp. 29, 30.

FURTHER STUDY AND MEDITATION:

Read

Testimonies,

volume 4,

pages 16-20. Then think of some of the ways that your local congregation

can improve in the matter of unity.

"Every branch of the work of God is to have recognition. 'He gave

some, apostles; and some, prophets; and some, evangelists; and some,

pastors and teachers; for the perfecting of the saints, for the work of the

ministry, for the edifying of the body of Christ.' Eph. 4:11, 12. This scrip-

ture shows that there are to be different workers, different instrumental-

ities. Each has a different work. No one is required to lay hold of an-

other's work, and, though untrained, try to do it. God has given to each

according to his ability. One man may think that his position gives him

authority to dictate to other workers, but this is not so. Ignorant of their

work, he would enlarge where he should retrench, and retrench where he

should enlarge, because he can see only the part of the vineyard where he

working."—Testimonies,

vol. 8, pp. 170, 171.

ILLUSTRATION: It Takes All of

Us. "The conference is not one member,

but many. If the literature evangelist shall say, 'Because I am not the

preacher, I am not of the conference' is he therefore not of the confer-

ence? And if the doctor shall say, 'Because I am not the educational

worker, I am not of the conference,' is he therefore not of the conference?

If the whole conference were an educational worker, where were the

evangelists? If the whole conference were the publishing department,

where were the medical workers? But how hath God set medical and edu-

cational institutional workers, field workers, department secretaries,

pastors, evangelists, and office helpers, every one of them, in the confer-

ence as it hath pleased Him. And if they were all one member, where

were the conference? But now are they many members, yet but one con-

ference; and the teacher cannot say to the colporteur, 'I have no need of

thee,' nor again the evangelist to the medical worker, 'I have no need of

thee.' But God hath tempered the body together, that there be no schism

in the conference; but that all members should have the same care for one

another.—Adapted from 1 Corinthians 12:14-21, 24, 25.

"They helped every one his neighbor; and every one said to his brother,

Be of good courage. So the preacher encouraged the colporteur, and he

that worked in the surgery him that taught in the classroom, saying,

`World conditions are ripe for His coming. Let us join our hearts and

hands for the finishing of the work.'—Adapted from Isaiah 41:6, 7."—

H. Pierson,

501 Illustrations and Stories

(Nashville, Tenn.: Southern

Publishing Association, 1965), p. 90.

SUMMARY:

The church today exhibits an amazing amount of diversity

as it spans the barriers of culture, language, and race. To bring about har-

mony is a miracle of divine grace, the grace given freely to all. The unity

that arises out of such striking diversity is no accident, but it results from

the members of the body placing themselves under the absolute control

of Christ, the Head. "If the world sees a perfect harmony existing in the

church of God, it will be a powerful evidence to them in favor of the

Christian religion.

"—Testimonies,

vol. 4, p. 19.

APPLICATION:

What are some ways I can work together with my fellow

members that will contribute to unity in my church? Do I sometimes dic-

tate what I think ought to be the work and responsibilities of others, thus

forcing others into my mold of thought and action; not allowing them to

be themselves?

Lesson

The New and the

Old Contrast

THIS WEEK'S STUDY: Ephesians 4:17-32.

SAB

MEMORY TEXT: "Be ye kind one to another, tenderhearted, forgiv-

ing one another, even as God for Christ's sake hath forgiven you"

(Eph. 4:32).

CENTRALTHOUGHT:

God wants us to recognize that the Christian way

of life stands in direct contrast to the former or unchristian way of life.

Such a recognition helps us focus on the advantages of being _a Christian.

Following Christ's way involves continual choices.

OVERVIEW: Eph. 4:17-32

Characteristics of the Old Way

of Life (Eph. 4:17-22)

Characteristics of the New Way

of Life (Eph. 4:23-32)

Vanity

Alienation

Blindness

Insensitivity

Truthful speaking replaces lying

Righteous indignation replaces

anger

Honest labor replaces stealing

Edifying speech replaces corrupt

language

Kindness replaces bitterness and

quarreling

INTRODUCTION:

Paul began chapter 4 with a call to Christians to walk

worthy of their high calling. He counseled them to grow spiritually in the

fellowship of the body of Christ, and showed that God had given the

church spiritual gifts and gifted people to help accomplish this. Then, in

very practical terms, he explains how they are introduced into a new way

of life. In the last part of chapter 4 and in the first half of chapter 5 Paul

uses an excellent teaching method—instruction by contrasts. It might

help you understand better what he is doing if you will take a few minutes

to read Ephesians 4:17 through 5:21. While doing so jot down all of the

contrasts that you can find between the new and the old ways of life. The

old life in all its sordidness is set beside the new life in all its beauty and

loveliness. When we contrast the distastefulness of a life of sin with the

joy and satisfaction that can be found in a life of submission, we are more

apt to make the right choice—to choose the good.

SUN

1. CHARACTERISTICS OF THE OLD WAY OF LIFE (Eph. 4:17-22).

What characteristic of the old way of life distorts our values? Verse 17.

ILLUMINATION:

"Vanity is not only a state of emptiness but it is the

condition of a misdirected life. Values become distorted; those things

which should hold eternal value are treated as scum or refuse, and those

things which are valueless in the light of eternity are treated on earth as if

they were all-important. The New International Version translates it as

`the futility of their thinking.' The two life patterns—the old and the

new—actually begin with the mind. Just as the old way is characterized

by a futility of the mind, so the new life springs from a renewed mind

(verse 23).

"The idea is not of conceit but of frivolous and empty aims. Without

Christ the Gentile wanders on aimlessly, hopelessly, and recklessly. In

Romans 1:21-32 Paul draws a picture of utter depravity when man gives

himself up to 'vain' . . . imaginations. This degeneration has taken place

in the governing part of the man's nature, the mind, so that the rational

faculties have yielded to misdirected or undirected imaginings. This van-

ity was not merely worthless, it was degrading."—S.D.A.

Bible Com-

mentary,

vol. 6, p. 1025.

What additional characteristics of the old way of life does Paul caution

against? Eph. 4:18, 19.

Now Paul explains the condition and the actions of those who live in

the vanity of their mind. This condition is described by such expressions

darkened

and

alienated

in verse 18. Satan is the one who dark-

ened their understanding. This is in direct opposition to the work of God

who enlightens the understanding of the believers (Eph. 1:18). Through

such enlightenment God gives hope, inheritance, and power. The dark-

ened mind makes people become fools, worshipers of the creature, and

"burned in their lust" (Rom. 1:22, 25, 27). This leads the mind to a state of

being "reprobate" or depraved (Rom. 1:28).

Alienated

means that those who act according to the vanity of their

mind are "aliens from the commonwealth of Israel" (Eph. 2:12). This is

not simply a passive condition; it could be quite active, because being

"alienated" they are also "enemies" in their mind (Col. 1:21). Those who

are enemies of God and of His church always undermine the authority of

the church and its leaders and thus undermine God's authority.

Two other characteristics of those following the empty way of life are

interrelated—blindness

and

insensitivity.

Literally, the word

blindness

means "hardness of heart." Pharaoh is a prime example of this nearly

hopeless condition. While the King James Version translates the first part

of Ephesians 4:19 as "being past feeling," the New International Version

gives it a more up-to-date and poignant translation: "having lost all sensi-

tivity." You would think that such a condition would be beyond the grasp

of the saving power of the gospel, but it is not.

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THINK IT THROUGH: Do you know anyone who seems to be totally insen-

sitive to spiritual things? Can you think of examples of Christians who were

once in that same condition before the compelling love of Christ penetrated

their hardened shell?

What assurance do we have that it is possible for human beings who are

trapped in the conditions Paul has so graphically described to escape to the

new life in Christ? Eph. 4:20, 21.

The emphasis in these verses is on the power of the truth to transform

the mind. Paul is not talking about mere intellectual knowledge. In chap-

ter 1, verse 13 he states that the believers "heard the word of truth," the

gospel of their salvation.

To hear

in this context has the meaning of ac-

cepting, following, or obeying. We cannot "learn Christ" without accept-

ing Him as a person and without obeying His commandments. "When

Jesus Himself said 'learn of me' (Matt. 11:29), He was presenting Himself

as an example; here He is offered, not as the great teacher, but as the very

object of knowledge and faith."—S.D.A.

Bible Commentary,

vol. 6, p.

1026. True learning of Christ means accepting Him fully without reserva-

tion.

How difficult is it to rid ourselves of the old way of life and to begin prac-

ticing the new way? Eph. 4:22.

Unfortunately, some may feel that a change from the old to the new is

not much different than changing one's soiled clothes for a brand-new,

nicely pressed set of clothes. But the difficulty in making the change is in

proportion to the deep-seatedness of the corruption that has invaded our

natures.

"The old man" and "the former conversation [conduct]" are phrases

that refer to the same thing—a former manner of life, the things described

in verses 17-19. The very mind and nature of the "old man" characteristi-

cally involve anger, wrath, malice, blasphemy, filthy communication, and

lies (Col. 3:8, 9)—things that come all too naturally and cannot be aban-

doned without a struggle.

II. CHARACTERISTICS OF THE NEW WAY OF LIFE (Eph. 4:23-32).

What is the secret for the transformation from this old way of life to the

new? How must it begin? Verses 23, 24.

The change that Paul urges each believer to experience is not a superfi-

cial one. The change God wants involves the governing principles of the

mind and includes desires, goals, and the power of the will. While it must

begin with the mind, the controlling center of our actions, it also must

involve a power from without—the creative power of God. Elsewhere

Paul admonishes us to "put on the new man, which is renewed in knowl-

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edge after the image of him that created him" (Col. 3:10)—another refer-

ence to Creation. The theory of evolution proposes that all of nature has

an innate power that continually and gradually improves organisms, rais-

ing them to higher levels; in other words, the power for change is internal

rather than external. The doctrine of Creation teaches that an omnipotent

Being applies power from without, that is externally, to produce living

organisms that had no existence prior to their creation. The dust that was

shaped into human form in the Garden of Eden was lifeless until the great

Lifegiver breathed life into its nostrils. When we are without Christ, our

lives are empty and lifeless until the Saviour Himself breathes in new life

through His Word.

How can we avoid conforming to the world's maxims, philosophies, cus-

toms, and pleasures? Rom. 12:2.

ILLUMINATION: "An enlightened judgment compels us

to acknowl-

edge that heavenly things are superior to the things of earth, and yet the

depraved heart of man leads him to give precedence to the things of the

world. The opinions of great men, the theories of science, falsely so-

called, are blended with the truths of Holy Writ.

"But the heart that is surrendered to God, loves the truth of God's

word; for through the truth the soul is regenerated. The carnal mind finds

no pleasure in contemplating the word of God, but he who is renewed in

the spirit of his mind, sees new charms in the living oracles; for divine

beauty and celestial light seem to shine in every passage."—

Fundamentals of Christian Education ,

p. 182.

What is to be our motivation for living the kind of practical Christian life

that Paul outlines in the second half of his letter? Eph. 4:25.

The recognition that we are "members of one another" and that Christ

is head of the body of which we are a part should motivate us to live a

Christlike life. We will treat every member of the body as we would treat

the Head.

The unity of the body can be destroyed by not speaking the truth (Eph.

4:25), by anger, by giving place to the devil (verses 26, 27), by stealing or

not giving to the needy ones (verse 28), by corrupt communication or not

ministering grace to the hearers (verse 29), by grieving the Holy Spirit or

not being sealed for the day of redemption (verse 30), and by evil speak-

ing or not forgiving one another (verses 31, 32).

1. Truthful Speaking.

Why should the Christian speak truthfully, and in what manner should

the truth always be spoken? 2 Cor. 4:1, 2; Eph. 4:25. (Compare with Eph.

4:15.)

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A Christian who lies not only hurts the person to whom he has told the

falsehood, but, by destroying confidence, injures the entire body of

Christ. As members of the divine body, we must build it up (verse 16). We

should never tear it down by lying or by any other sin. "How can those

who are followers of the One who is the truth do anything else but hold to

the utmost integrity in all things?"—S.D.A.

Bible Commentary,

vol„ 6, p.

1027. We must go out of the way to be people of integrity.

Righteous Indignation.

Under what conditions is it proper for a Christian to exhibit anger? What

type of anger should we avoid? Eph. 4:26, 27.

The most likely meaning is that Paul is referring to righteous

indignation when he says, "In your anger do not sin" (NIV, quoted from

Ps. 4:4). "Righteous indignation has a most important function in stimu-

lating men in the battle against evil. Jesus was not angered by any per-

sonal affront, but by hypocritical challenges to God and injustices done to

others (see Mark

3:5)."—S.D.A. Bible Commentary,

vol. 6, p. 1027.

THINK IT THROUGH: Does a Seventh-day Adventist have a right to be

angry as he sees false teachings or worldly practices begin seeping into the

church?

Honest Labor.

What kind of work ethic is advocated by Paul, and how does it compare

with the counsel he gave to the Thessalonian church? Eph. 4:28. (Compare

with 2 Thess. 3:10-12.)

"There were those in the communities to which he addressed himself,

as Paul makes specific in 1 Corinthians vi.10f., who had been in the habit

of making a living by pilfering (the present participle in the Greek implies

this rather than a thief in any other sense). There must be no more of such

practices, but honest toil instead."—Francis Foulkes,

The Epistle of Paul

to the Ephesians,

p. 134.

Christianity should never encourage a lazy church member to take ad-

vantage of those who are more industrious, thus absorbing funds need-

lessly which ought to be used in God's work. On the other hand, Chris-

tians must always be ready to extend material help willingly to those who

stand in genuine need.

Edifying Speech.

What kind of communication should Christians practice in order to foster

unity within the body of Christ? Eph. 4:29.

Paul exhorts, "Let no evil talk come out of your mouths" (RSV). "The

word

evil

here literally means 'rotten', as of fish or fruit no longer fit to

eat. Jesus uses the same word for a rotten tree which cannot produce

good fruit (Mt. 7:17). As applied to talk it is perhaps represented by the

word 'foul'. This, however, in English may put the emphasis on inde-

cency to the exclusion of other 'rottenness'. It means anything which

lowers the moral tone of the community. This may include such things as

ascribing bad motives to other people's apparently good actions, or

putting a sinister interpretation on quite innocent conduct. This is the

more probable because in Col. 3:8 'evil talk' is linked with 'slander'.

Evil

talk

may, therefore, include within its scope words of a complaining,

sneering, cynical, sarcastic type, all of which spread demoralisation in a

community."—C. Leslie Mitton,

Ephesians

(London: Marshall, Morgan,

& Scott, 1976), pp. 170, 171.

On the other hand, words that are spoken from pure, sincere motives

and out of genuine compassion soothe like a healing balm the many hurts

suffered by the members of the body of Christ. A simple word of appre-

ciation spoken to someone who is struggling to do what is right can go a

long way to spur that person to put forth greater efforts for Christ. Kind

words bring health to the body and healing to the soul.

What makes it important not to "grieve" the Holy Spirit? Eph. 4:30.

Ephesians 1:13, 14 indicates that the Holy Spirit is the down payment

or certification that God will make good on His promises: "Having be-

lieved, you were marked in him with a seal, the promised Holy Spirit,

who is a deposit guaranteeing our inheritance until the redemption of

those who are God's possession" (NIV). There is no more potent force

for providing and guaranteeing unity than the gift of the Spirit.

5. Kindness.

What is to take the place of bitterness, wrath, anger, clamor, and evil

speaking once we have been converted? Eph. 4:31, 32.

If the power of kindness were not greater than the power of hatred, we

would have to say that the power of evil is greater than the power of good.

Although at times it may not appear to be so, good is much more powerful

than evil. Paul lists five steps that lead an unconverted person from bad to

worse, until that person's hatred erupts like a mighty volcano.

A seed of bitterness or resentment is sown in a corner of the heart.

Wrath seethes like a boiling caldron.

Anger becomes the outward expression of that wrath.

Clamor—a violent torrent of words—follows.

Evil speaking vents the person's rage. The person even may go as

far as to curse the Creator Himself.

God alone can help us root out the seeds of bitterness and resentment

before they produce a harvest such as this. "Let the tenderness and

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Lesson

mercy that Jesus has revealed in His own precious life be an example to

us of the manner in which we should treat our fellow beings. . . . Many

have fainted and become discouraged in the great struggle of life, whom

one word of kindly cheer and courage would have strengthened to over-

come. . . . We cannot tell how far reaching may be our tender words of

kindness, our Christ-like efforts to lighten some burden. The erring can

be restored in no other way than in the spirit of meekness, gentleness,

and tender love."—Ellen G. White,

My Life Today,

p. 235.

FURTHER STUDY AND MEDITATION:

Read

Steps to Christ,

"The Test

of Discipleship," pages 57-65.

For a further clarification of what our duty is as Christians in providing

assistance to those living in poverty-stricken conditions, read

Testimo-

nies,

volume 4, pages 508-511 and volume 6, page 255.

"We are counseled to let no corrupt communication proceed out of our

mouth; but a corrupt communication is not simply something that is vile

and vulgar. It is any communication that will eclipse from the mind the

view of Christ, that will blot from the soul true sympathy and love. It is a

communication in which the love of Christ is not expressed, but rather

sentiments of an un-Christlike character."—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6, p. 1117.

The contemporary evangelical British preacher, John R. W. Stott, has

this to say: "If we are truly a new creation of God, we shall undoubtedly

develop new standards of conversation. Instead of hurting people with

our words, we shall want to use them to help, encourage, cheer, comfort

and stimulate them."—John R. W. Stott,

God's New Society, The Mes-

sage of Ephesians

(Downers Grove, Ill.: InterVarsity Press, 1979), p.

188.

SUMMARY: The Christian life is not simply a remodeling of the old life,

nor is it merely putting on clean outer garments to cover up a soiled and

stained life. It involves a radical change in which truthful speaking re-

places lying; honest labor replaces pilfering; encouraging words replace

corrupt speech; and kindness uproots bitterness.

APPLICATION:

If Paul were writing a letter to me personally, a letter

both of encouragement and rebuke, which of the matters that he raises in

the letter to the Ephesians would he have to bring to my attention? How

would I personally respond to such a letter from the imprisoned apostle if

he were to mention some specifics in my life needing the transforming

influence of the Spirit?

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Light and Darkness

Contrast

THIS WEEK'S STUDY: Ephesians 5:1-21.

SAB

MEMORY TEXT: "Ye were sometimes darkness, but now are ye



light in the Lord: walk as children of light" (Eph. 5:8).

CENTRAL THOUGHT:

Life can be compared to two paths—the way of

light and the way of darkness. It is our choice as to which path we follow.

No one has been given the power of making the choice for us—not even

God Himself. But none of us can carry out the choice for the right path by

ourselves once it has been made. That power is God-given. Another word

for it is grace.

OVERVIEW: Eph. 5:1-21

Following the Path of Light

(verses 1-14)

Results of Walking in the Light

(verses 15-21)

No one who practices the works of

darkness will inherit the kingdom

The children of light demonstrate

the beauty of God's way

Nothing can be kept secret from

the One who is light

Wisdom, wise use of time

Spirit of thankfulness

Spirit of submission

INTRODUCTION:

The Bible is a book of contrasts. From the book of

Genesis, where we find the joy of Creation and the sorrow of the Fall, to

the book of Revelation, where we find a description of the sea of glass and

the lake of fire, we discover a continuous succession of contrasts. If the

Bible had been written from a human point of view without divine assis-

tance, it most likely would have presented just one side of any question.

Last week we looked carefully at the contrast between the old and the

new. This week we will study the differences between the children of light

and the children of darkness. The child of light—

is a follower of God,

acts according to God's blueprint for moral conduct,

is not led astray by doctrinal deceivers,

does not participate in the unfruitful works of darkness,

•

uses time wisely,

•

understands the will of the Lord,

•

abstains from vice, and

•

experiences good personal relations with others.

These demands upon the child of light would seem overwhelming were

it not for the saving and empowering grace of Christ.

I. FOLLOWING THE PATH OF LIGHT (Eph. 5:1-14).

As children of light, how should we walk? Verses 1, 2.

Our daily walk should tell the world that we are beloved of God, not

children who are forsaken and forlorn. Notice that the closeness of our

walk with Him can be measured by the degree of our response to His love

and by how much we can perceive His hand of love leading in our daily

lives. We should walk in love, "as Christ also hath loved us."

ILLUSTRATION:

In modern technological societies photocopying ma-

chines are becoming more and more perfected so that the photocopy

closely resembles the original. The ultimate goal is that our lives will not

only resemble the character of God Himself but that there will be such a

close resemblance between the "copy" and the great "Original" that oth-

ers too will want to be followers of Him.

In our study of Ephesians 3:14-21 we learned that one of the quickest

ways to create unity within the church is to develop a relationship based

on love. Other Bible passages teach the same truth: "Beloved, if God so

loved us, we ought also to love one another" (1 John 4:11). True love

always gives. Love does not give merely things or services. Christ gave

Himself to us. We also should give ourselves to God and to our neighbors.

How

is Christ's love made most attractive? What aspect of the sanctuary

service symbolizes this love? Eph. 5:2.

The Greek word that is translated "sweet savour" or "sweet smelling

savour" is derived by combining the words "good" and "smell." This

same word used in the Greek Old Testament is applied to the aroma of the

incense used in the tabernacle services. (See Ex. 29:18; Lev. 1:9, 2:2.)

SEARCH AND LEARN:

What can we learn from Paul's use of this ex-

pression as we compare the passages that follow?

2 Cor. 2:15



Phil. 4:18



Some may be tempted to complain that their day-to-day experience in-

cludes bitterness, pain, and hardship of various sorts. They may wonder,

Where is the sweet smell of incense? But remember that in Christ's last 24

hours before His death He experienced pain, torture, disappointment,

and verbal abuse such as we never may be called upon to endure. Yet as

He hung upon the cross His sacrifice became a sweet smelling savor to

the Father.

"If we are following Christ, His merits, imputed to us, come up before

the Father as sweet odor. And the graces of our Saviour's character, im-

planted in our hearts, will shed around us a precious fragrance. The spirit

of love, meekness, and forbearance pervading our life will have power to

soften and subdue hard hearts and win to Christ bitter opposers of the

faith."—Testimonies, vol.

5, p. 174.

THINK IT THROUGH: After quoting Ephesians 5:1, 2, Ellen White asks

this pertinent question: "Have we accepted the privileges so dearly pur-

chased? Are we followers of God as dear children, or are we servants of the

prince of

darkness?"—Testimonies, vol.

5, p. 173.

Why should certain undesirable activities never be associated with, nor

be suspected of being associated with, the life of one of God's children? Eph.

5:3, 4.

Verse 3 lists three forbidden activities: fornication, uncleanness, and

covetousness. The Greek word for fornication,

porneia,

is "a general

term applying to illicit sexual relationship," and it "covers all illicit rela-

tionships both before and after marriage."—S.D.A.

Bible Commentary,

vol.

5, pp. 337, 454.

In this permissive age even some Christians have argued that sex be-

fore marriage is permissible. They claim that the word

fornication

equivalent to the word

adultery

and thus applies only to the breaking of

the marriage vow through an illicit affair. But that is not the way that

Scripture presents it. In I Corinthians 6:15-18 we discover that. harlotry

(or prostitution) is one form of fornication. The warnings against harlotry

apply to the married as well as to the unmarried. In 1 Thessalonians 4:3-7

we notice that the admonition to avoid, fornication is not limited to the

married. Those contemplating marriage should have a high enough stan-

dard of conduct that even the intimation of immoral behavior should not

be circulating among those who know the couple. That is what Paul

means when he says, "Let it not be once named among you" (Eph. 5:3).

Nor should any other type of immoral behavior ("all uncleanness") or

covetousness be found in the life of a Christian.

In verse 4 Paul focuses on the use of the tongue, considered by James

to be a "little member" that causes great trouble (James 3:5). For Paul the

way to control the evil that can be produced by the tongue is to make it a

source of good. He urges that the "giving of thanks" replace "filthiness,"

"foolish talking," and "jesting." Notice how he presents this by using

contrasts: "Let there be no filthiness, nor silly talk, nor levity, which are

not fitting; but instead let there be thanksgiving" (Eph. 5:4, RSV).

"Levity

means clever witticisms with nasty insinuations which raise a

laugh at the expense of someone's good name. It would include cheap

jokes about sexual matters, but also cruel sallies against other people's

frailties, errors, or simple goodness. This kind of conversation which

cheapens human relationships is not appropriate to those whose lives are

supposed to be Christ-controlled."—C. Leslie Mitton,

Ephesians

(Lon-

don: Marshall, Morgan & Scott, 1976), pp. 178, 179.

THINK IT THROUGH: Why does it seem easier for most people to discuss

subjects that are low, degrading, and insinuating than to talk about spiri-

tual things?

What are several reasons for walking as "children of the light" (verse 8)?

Eph. 5:5-14.

Perhaps you can find five or six reasons for walking as "children of

light," but our study will focus on three of them.

Reason No. 1.

Those who practice the works of darkness cannot inherit

the kingdom of heaven. (See Eph. 5:5.)

This is made crystal clear in a modern translation: "Be sure of this, that

no immoral or impure man, or one who is covetous (that is, an idolater),

has any inheritance in the kingdom of Christ and of God. Let no one

deceive you with empty words, for it is because of these things that the

wrath of God comes upon the sons of disobedience" (Eph.

5:5,

6, RSV).

Probably the one description of the works of darkness listed here that

comes to haunt us more than the others is covetousness.

In what way does Paul connect covetousness with idolatry? Col. 3:5.

Idolatry means

placing a greater value upon a person, object, activity,

or even philosophy than upon God. Thus it is a work of darkness because

it allows something else or someone else to eclipse one's view of the Sun

of Righteousness, the Source of all light.

"Covetousness is an evil of gradual

development."—Patriarchs and

Prophets,

p. 496. It leads to fracturing of strong social ties with family,

friends, or church. It eats away on the inside like a cancer. "Covetous-

ness is greed for more, and this is also a mark of all the sensual sins. . . .

Greed is a deadly sin that often passes unnoticed in the most respectable

circles; indeed, it is frequently hidden in such terms as 'competition' and

`success.'

"—S.D.A. Bible Commentary,

vol. 6, p. 1032.

THINK IT THROUGH: Should I not make it my daily prayer that I be so

enamored with the light and with the One who is the Light that the cancer of

covetousness will not eat away my soul?

Reason No. 2.

As children of the light we have been called out of dark-

ness to demonstrate the beauty of the path of light. (See Eph. 5:7-10)

A person who has wasted half of his or her life as an alcoholic or drug

WED

addict knows the terrific grip that addiction has. But once the chains of

addiction have been shattered by the power of Christ, people who have

been addicted begin to discover true happiness and peace of mind, often

for the first time. Then they do not want to go back to their old life. Those

who once lived in darkness, practiced the works of darkness, and have

been called into God's marvelous light should not continue to practice the

works of darkness. It is totally incongruous to do so. Because we have

experienced the amazing transformation from darkness to light—a minia-

ture of what happened on the first day of Creation when light was called

out of darkness—we have the thrilling privilege of walking as representa-

tive children of light.

How does God's activity on the first day of Creation—the transforming of

darkness into light—have a spiritual application? 2 Cor. 4:6.

Reason No. 3.

The secret things of darkness are going to be tested by

the light and brought out into the open. (See Eph. 5:11-13.)

We fool ourselves if we think that as Christians we can hide certain

secretive aspects of our lives from the all-seeing

eye

of Deity. Humanity

is developing newer and better techniques for observing the inner pro-

cesses of the human body. For nearly a hundred years X rays have been

used. In recent years scanners have been developed for exploring the in-

tricate processes of the body, entering even into the labyrinth of the brain

itself. But the One who has counted every hair of our heads knows every

hidden thought. (See Heb. 4:13.)

In what way is it possible for Christians to participate vicariously in the

works of darkness by discussing the sordid details of evil acts? Eph. 5:12.

"Christian delicacy and refinement will not permit the discussion of

certain things, let alone the practice of them. Usually it is sufficient to

name evils without describing them and their processes in detail. A cer-

tain frankness is to be commended, but little can be said in favor of the

startling bluntness with which sin is often discussed in our sophisticated

age. Paul named and denounced shameful vices (vs. 3-5), but he did not

paint them in lurid colors so as to appeal to the low and sensual appetites

of readers."—S.D.A.

Bible Commentary,

vol. 6, p. 1033.

How does Paul summarize his discussion on the importance of walking in

the light? Eph. 5:14.

Paul quotes from an unknown source, this exact quote not being found

anywhere in the Old or New Testaments. However, it has its roots in the

Old Testament. (See Isa. 9:2; 26:19; 52:1; 60:1.) Whatever its source, this

quotation describes beautifully the contrast between the darkness of

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death and the power of light. When Christ was raised from the dead, the

bright light of an angelic being broke through the darkness of the tomb,

blinding the eyes of the soldiers. That light symbolized life. Christ's res-

urrection guarantees that we will rise to new power through light.

In the springtime it takes the power of sunlight to melt the crusted cov-

ering of snow overlying barren soil. Once the snow has been melted, the

sunlight then must warm the ground, causing dormant life to arouse into

action. Flowers bloom and grass turns green. How much more powerful

is the light provided by the Sun of Righteousness that brings new life and

verdure into the barrenness of a human heart.

List some other ways that sunlight (or even starlight) has observable ef-

fects on the world around us and then compare those to the spiritual realm.

(For example, many species of birds migrate at night according to the pat-

terns of the stars.)

H. RESULTS OF WALKING IN THE LIGHT (Eph. 5:15-21).

In the last part of chapter 4 and the first part of chapter 5 we have

examined carefully the contrasts between the Christian life and the life

apart from Christ. The Christian can be characterized as one who re-

places lying with truthful speaking; stealing with honest labor; corrupt

language with talk that builds up; and quarreling with kindness. Now we

are about to add more characteristics to that list. The Christian replaces

folly with wisdom, drunkenness with thankfulness, and pride with sub-

mission.

What is included in being a truly "wise" person? Verses 15-17.

In their private conduct wise Christians control their attitudes. They

are sensitive and alert to every situation, with no intention of using craft

or deceit. They use their time in a proper way to make the most of every

opportunity, spending it in noble pursuits, doing "good unto all men"

(Gal. 6:10), and being active in building up the unity of the church—eager

to fulfill its mission. Finally, wise Christians are those who understand.

They carefully consider the circumstances, seek to discern the will of the

Lord, and want to act in harmony with His will.

How are the various activities of a Christian listed by Paul as an antidote

or a preventive to keep from falling into

excesses?

Eph. 5:18-21.

Paul contrasts two different "filling" experiences: being filled with

wine with being filled with the Spirit. He probably considered drunken-

ness "not only as a gratification of appetite, but also as a social evil that

glorifies wastefulness, emotional excitement at the expense of good

sense, and reckless pursuit of pleasure. Anything that takes man's reason

from him means deterioration of soul and unfitness for the kingdom of

God."—S

.D.A. Bible Commentary,

vol. 6, p. 1034.

ILLUMINATION:

"The Spirit of God is freely bestowed to enable every

man to lay hold upon the means of salvation. Thus Christ, 'the true

Light,' lighteth every man that cometh into the world.' John 1:9. Men

fail of salvation through their own willful refusal of the gift of life."—The

Great Controversy,

p. 262.

What is one way that the peace of God in the heart can be expressed in

order to encourage others? Col. 3:15, 16.

Instead of using the tongue to gratify selfish pleasure and selfish pur-

suits, we are to use the tongue for building up, strengthening, and encour-

aging fellow members of God's family. Doing so will lead to greater unity.

One of the most powerful forces on earth is the power of music.

ILLUMINATION: "Song

is one of the most effective means of impressing

spiritual truth upon the heart. Often by the words of sacred song, the

springs of penitence and faith have been

unsealed."—Evangelism,

p. 500.

FURTHER STUDY AND MEDITATION:

Read

Patriarchs and Prophets,

pages 496, 497, and think of the different ways covetousness can crop up

in our lives. Also read

The Acts of the Apostles,

pages 473, 477, and note

some of the dangers facing the church.

The symbolism of light has many applications to the Christian life. In

the natural world most plants respond to light by growing toward it. No-

tice how potted plants lined up on a window sill lean in the direction of the

sunlight. When the pots are rotated 180 degrees, the plants respond by

bending back again in the direction of the source of light—a fitting illus-

tration of how the Christian is to respond to the rays that come from the

Sun of Righteousness.

SUMMARY: The following inspired gem nicely summarizes this week's

lesson: "Jesus is light, and in Him is no darkness at all. His children are

the children of light. They are renewed in His image, and called out of

darkness into His marvelous light. He is the light of the world, and so also

are they that follow Him. They shall not walk in darkness, but shall have

the light of life. The more closely the people of God strive to imitate

Christ, the more perseveringly will they be pursued by the enemy; but

their nearness to Christ strengthens them to resist the efforts of our wily

foe to draw them from

Christ."—Testimonies, vol.

1, pp. 405, 406.

APPLICATION:

Christ once said, "There is nothing outside a man which

by going into him can defile him; but the things which come out of a man

are what defile him" (Mark 7:15, RSV). How can I apply this to what

have studied this week?

A Unit( Home Hellps

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THIS WEEK'S STUDY: Ephesians 5:22-33.

SAB

MEMORY TEXT: "Husbands, love your wives, even as Christ also



loved the church, and gave himself for it" (Eph. 5:25).

CENTRAL THOUGHT: The home might be thought of

as a laboratory

where the experiment of love is being worked out. Friends, relatives,

people in the neighborhood, business associates, and church members

are watching to see the outcome of the experiment. The true nature of

love is being put to the test to see if it really is a love that comes only as a

gift that cannot be bought or sold; a love that can heal all wounds; a love

that unites rather than divides; a love that sees the good in others rather

than the evil; a love that requires self-sacrifice and shuns self-defense; a

love that comes from Christ and leads to Christ; and a love that is divine.

OVERVIEW: Eph. 5:22-33

Obligations of Wives

(verses 22-24, 33)

Obligations of Husbands

(verses 25-33)

Submission, as unto Christ

Respect

Love, as Christ has loved

Cherishing, as one

cherishes himself

United in one flesh, as Christ

and the church are one

INTRODUCTION:

To a large degree the unity of the church depends

upon the unity of the home. Because the church is a composite or mosaic

of the homes it represents, the level of spirituality within the church re-

flects the level of spirituality within the individual homes. What takes

place within the confines of the home, perhaps unnoticed by anyone out-

side of that home, actually has observable effects upon the church, its

programs, and the effectiveness of its mission. Anything that will upbuild

and strengthen the home will likewise strengthen the church. To look at

this from another perspective, the home actually is the church in minia-

ture. "In the home it is possible to have a little church which will honor

and glorify the Redeemer."—The

Adventist Home,

p. 323.

When Paul wished to emphasize the unity, love, and respect that should

exist between husband and wife, he chose the finest illustration avail-

able—the relationship that exists between Christ and His church. The

home should exemplify everything that the church must possess—good

organization, Christlike leadership, tender love, unity of action and

thought, true companionship, and outreach to others. The home, like the

church, is a training ground for service. "Our work for Christ is to begin

with the family, in the home. . . . There is no missionary field more impor-

tant than this. By precept and example parents are to teach their children

to labor for the unconverted."—Christian

Service,

p. 106.

Not all who study this lesson will share a husband-wife relationship.

But because all are, or are interested in becoming, members of a church

family, the principles being studied can be applied equally as well to our

relationships as members of the family of God.

I. OBLIGATIONS OF WIVES (Eph. 5:22-24, 33).

Why does Paul counsel wives to "submit" as their first duty to their hus-

bands? Is he suggesting thereby that husbands and wives are not equal?

Verses 22, 24.

In this week's lesson we will be examining the obligations on the part of

both husbands and wives—their

duties ,

not their

rights.

The

first duty for

wives that Paul lists is that of submission to their husbands. Does submis-

sion imply inferiority? Certainly not. Paul recognizes that in Christ there

is no inequality based upon differences in race, sex, or social standing.

"There is neither Jew nor Greek, there is neither bond nor free, there is

neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28).

SEARCH AND LEARN:

In order to understand fully Paul's counsels in

Ephesians 5 we need to consider other New Testament statements on the

role and position of women. In your own words summarize the main

point on this topic that is being made in the following passages:

1 Cor 111



1 Tim. 2:11-15



Titus 2:4, 5



1 Peter 3:1, 5-7



In interpreting Scripture it sometimes is difficult to separate that which

has local and temporary application from that which has permanent and

universal application. For example, in the first passage given above, Paul

continues his counsels to women by warning them against praying with

their heads uncovered (1 Cor. 11:5). This counsel had an obvious local ap-

plication. Another example of counsel with a local application is the sec-

ond passage in which Paul counsels against women being allowed to be

teachers, but they are counseled to "learn in silence" (1 Tim. 2:11, 12)-

reminiscent of the counsel given in 1 Corinthians 14:34. This is in harmony

with the principle that Christianity should honor the deeply-ingrained so-

cial mores and customs when those customs do not violate the principles

of Christianity. Particularly is this true when ignoring those customs would

impede the progress of the gospel. Paul does not mean to imply that

women are to be viewed as inferior to men.

What kind of stipulation or qualification does Paul add to his counsel that

women should submit to their husbands? Eph. 5:22; Col. 3:18.

Notice how the two passages parallel one another. Ephesians 5:22

should not be interpreted as saying that wives must surrender to their

husbands in the same way that they surrender themselves to God. Hus-

bands should not act as if they are God in the demands that they may

make upon their spouses. Sarah in calling her husband "lord" was using

the accepted title of respect and was not considering her husband as if he

were God to her.(See 1 Peter 3:6.) What Paul is saying in Ephesians 5:22

and Colossians 3:18 is that a wife's submission is to be shaped or deter-

mined by what is proper and becoming for a person who is "in the Lord,"

that is, in Christ.

When Paul counsels the wife to "reverence" her husband, does this not

imply that the husband is to stand in the place of God in his relationship to

his wife? Eph. 5:33.

In this text, "to reverence" means "to respect." Respect does not

come automatically; it must be earned. It is the result of a relationship,

and a relationship takes time to. cultivate. One of the fruits of genuine

love, then, is respect. A wife is not dependent upon her husband for sal-

vation, nor is the husband to be dependent upon the wife for his salva-

tion. In the great day of judgment each is answerable to God alone.

ILLUSTRATION:

An unbelieving husband who was married to a devout

Christian wife tried to justify his not accepting Christianity in the follow-

ing way: "When it comes time for me to enter the Holy City," he said, "I

am going to make sure that I have my wife standing next to me as we wait

in line outside the gate into the city. That way, my wife can speak for both

of us when we are being questioned by the guardian angel at the gate."

Although his great respect for his wife's Christian principles is to be com-

mended, this husband's theology was misguided. Unless he learned to

look to Christ rather than to his wife for salvation he would not be given

an opportunity to be present when she entered the Holy City.

What is the basis for instructing the wife to submit to her husband? Eph.

5:23, 24.

Paul's counsel here is consistent with what he says in 1 Corinthians

11:3:

would have you know, that the head of every man is Christ; and

the head of the woman is the man; and the head of Christ is God." A man

is qualified to be head of his household only if he has submitted himself

first to Christ as his head, just as Christ earned the right of headship over

the church after He submitted Himself in humility to His Father (Phil.

2:8-11). We must point out that headship does not mean dictatorship.

Some husbands do not allow the wives to make decisions for themselves,

thus taking away their power of choice. The danger is that if the husband

makes the major decisions in areas such as fmances, choice of a house or

job, and activities outside of the home, then he may overstep his bounds

and expect to make spiritual or church-related decisions for the wife.

True love not only honors but also jealously guards the other person's.

God-given prerogative, and that is the power of choice.

In a business partnership, in a club or service organization, in a large

corporation, in a political party, or in any social structure someone must

take the lead; someone must serve as head. So it is with the home. Scrip-

ture assigns the husband as the head of the household, and his headship

means that he is the priest of the family.

"All members of the family center in the father. He is the law-maker,

illustrating in his own manly bearing the sterner virtues: energy, integrity,

honesty, patience, courage, diligence, and practical usefulness. The fa-

ther is in one sense the priest of the household, laying upon the altar of

God the morning and evening sacrifice. The wife and children should be

encouraged to unite in this offering and also to engage in the song of

praise."—The

Adventist Home,

p. 212.

How do Paul's counsels to husbands and wives apply if the one spouse is a

believer and the other is not? Should the Christian wife have to submit

herself to a husband who is not a Christian? 1 Peter 3:1, 2.

The Christian wife who is married to a non-Christian still is obligated,

because of her devotion to Christ, to show Christlike respect, kindness,

and even obedience to her spouse, as long as his demands are not a viola-

tion of any biblical principle. That is why her submission is to be "in the

Lord" (Col. 3:18). That means that if a spouse gives a directive that is

contrary to what is in God's law or in the Bible, then the obligation to

submit or to obey is no longer binding. Even if the wife's obedience must

be withheld in such cases, her obligation to love and to cherish is binding.

The same principle holds true for Christian husbands whose wives are

unbelievers.

II. OBLIGATIONS OF HUSBANDS (Eph. 5:25-33).

What is the divine dimension of the Christian husband's love for his wife?

Verses 25-27.

The husband should love his wife with the same quality of love that

Christ has bestowed on His church. "The supreme test of love is whether

it is prepared to forgo happiness in order that the other might have it. In

this respect the husband is to imitate Christ, giving up personal pleasures

and comforts to obtain his wife's happiness, standing by her side in the

hour of sickness. Christ gave Himself for the church because she was in

desperate need; He did it to save her. Likewise the husband will give him-

self for the salvation of his wife, ministering to her spiritual needs, and

she to his, in a spirit of mutual love."—S.D.A.

Bible Commentary,

vol. 6,

pp. 1036, 1037.

ILLUMINATION:

"Home should be made all that the word implies. It

should be a little heaven upon earth, a place where the affections are cul-

tivated instead of being studiously repressed. Our happiness depends

upon this cultivation of love, sympathy, and true courtesy to one another.

"The sweetest type of heaven is a home where the Spirit of the Lord

presides. If the will of God is fulfilled, the husband and wife will respect

each other and cultivate love and confidence."—The

Adventist Home,

15.

What is the human dimension of the Christian husband's love for his

wife? Eph. 5:28-30.

The

most startling aspect of this counsel is that Paul says that a hus-

band's love for his wife should match the love that he shows for himself.

Many Christians feel that it is wrong for people to love themselves. Con-

ceit often is described as "self-love," but in reality conceit occurs when a

person loves himself

than he ought and thinks

highly of him-

self than he ought. Christian psychologists tell us that we ought to have a

sense of self-worth based on our understanding of how much God values

us.

"The husband is the head, the wife is his body. The head is to love its

body. So the Head, Christ, loves his Body, the church. Indeed, husband

and wife are

one

flesh, no less. The fact that the relation of Christ to the

church lies on a far higher plane alters nothing in the earthly relation of

the husband to his wife; only when we compare the superior relation to

the inferior, the latter is lifted and ennobled."—R. C. H. Lenski,

The In-

terpretation of St. Paul's Epistles to the Galatians, Ephesians, and

Philippians

(Minneapolis, Minn.: Augsburg Publishing House, 1961), p.

638.

SEARCH AND LEARN: What are some ways that we can follow Paul's

admonition to nourish and cherish our own flesh? What aspects of our lives

should be cultivated? Look for the physical, mental, emotional, and spiri-

tual aspects in the following texts:

1 Cor. 9:24-27



2 Peter 3:18



Luke 2:52



WED

One of the earmarks of people who cherish their own flesh is that they

take care of their health. If we let our health steadily deteriorate, then it

would seem that our sense of self-worth is beginning to wane. It also can

be a sign that our love for Christ is growing cold.

Christians who take care of their own health will want to see to it that

the health of their life mate also will be properly cared for. Likewise,

Christian husbands or wives who are careful about seeing to it that they

grow mentally, emotionally, socially, and spiritually will want to see a cor-

responding growth take place in the life of their spouse. The Christian

home offers the ideal setting for this type of growth and enrichment to

take place.

When a marriage is consummated under the blessing of God, what must

be done in order to ensure that the marriage will be a

success?

Eph. 5:31.

There may be two problems preventing success in marriage: First, a

spouse may have failed to break his or her ties with parents at home; and

second, the couple fails to become united as "one flesh." They may live

together, eat together, and sleep together, but their lives go separate

ways. They live under one roof, but live two lives.

ILLUMINATION:

"Now at last comes the quotation from Genesis ii.24

that has been influencing all the apostle's thought. This statement from

the creation story is the most profound and fundamental statement in the

whole of Scripture concerning God's plan for marriage. It has been the

ultimate bulwark of the Church against the arguments for allowing polyg-

amy to remain in the societies where she has met it; it is the ultimate

argument against promiscuity; it is the ultimate reason against the

Church's countenancing the dissolution of marriage by divorce. When

our Lord was questioned concerning the legal permission given to di-

vorce, he gave the answer that must still be given. In an imperfect society,

in need of such laws, and for the 'hardness of men's hearts' , divorce may

be allowed, but it is a declension from the divine purpose, and it can never

be seen in any other light. The Lord gave no new teaching on the matter,

but directed His appeal back to this verse (Mt. xix.3-9 and Mk. x.2-12).

Prior to marriage a man or a woman has his or her closest bond with

parents, and to them owes the greatest obligation. The new bond and ob-

ligation that marriage involves transcends the old. Filial duty does not

cease, but the most intimate relationship now, and the highest loyalty, is

that between husband and wife, and parents only imperil that relationship

by trying in any way to come between."—Francis Foulkes,

The Epistle of

Paul to the Ephesians

(Grand Rapids, Mich.: The Tyndale Press,1968), p.

161.

How does the relationship that exists between husband and wife illustrate

the relationship Christ wishes to have with His church? Or how does the

relationship that Christ already has demonstrated in His kind regard for

His people illustrate the love and tender regard that should be in the home?

Eph. 5:32, 33; Jer. 31:3, 4; Hosea 2:19, 20; 2 Cor. 11:2.

We already have seen in Ephesians 4:4, 5, that there is "one body, . . .

one Lord, one faith, one baptism." This means that Christ has only one

bride, the church, for there is just "one faith" and "one body." There is

only one husband in the spiritual marriage, and that is Christ. In a sense,

baptism becomes the wedding ceremony between Christ and the new

church member. Christ as the husband becomes "jealous" when His peo-

ple start following after "other lovers." You can imagine how it must

break His heart to see them becoming infatuated with the world.

It is beautiful to watch two beings who have many distinctive differ-

ences as well as similar interests become more united as their love

deepens. This kind of unity results in those who are so much unlike com-

ing together in a mutual relationship, without losing their personal iden-

tity. Such a union helps us understand the union of Christ with His

church. Both are one. Let no one separate them—man and wife, the

church and Christ.

THINK IT THROUGH: How is it possible for the church made up of so

many diverse elements to achieve unity?

FURTHER STUDY AND MEDITATION:

Read

The Adventist Home,

pages 211-215 for a picture of what the father's role is to be, and pages

231-239 for a description of the mother's role.

Ephesians 5 outlines Christ's relationship to His church as well as the

husband-wife relationship. How does Christ regard the church as His

earthly bride? "The church of Christ is very precious in His sight. It is the

case which contains His jewels, the fold which encloses His flock."—

Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6, p. 1118.

"The church is the bride, the Lamb's wife. Every true believer is a part

of the body of Christ. Christ regards unfaithfulness shown to Him by His

people as the unfaithfulness of a wife to her husband."—Ellen G. White

Comments,

S.D.A. Bible Commentary ,vol.

7, pp. 985, 986.

"Enfeebled and defective as it may appear, the church is the one object

upon which God bestows in a special sense His supreme regard."—The

Acts of the Apostles,

p. 12.

SUMMARY:

If love is a plant of divine origin and all true love comes from

God, then the unity which is an outgrowth of love can come from God

alone. Apart from Christ there can be no genuine unity in this world.

APPLICATION:

There is no broken home which is beyond the power of

Christ's transforming grace to mend and to heal if both partners are will-

ing to yield to Him. Likewise, if our relationship with Christ has been

severed or severely strained, it is never beyond the hope of restoration.

Christ is willing for this to happen. All it takes, then, is our willingness.

There is hope for what appears to be hopeless. Ask yourself the follow-

ing:

•

Has my relationship with Christ been strained?

•

If so, is it affecting my home relationship?

•

Am I willing to let Christ mend and heal if such action is needed?

Le son



Everyday Chnistianity

THIS WEEK'S STUDY: Ephesians 6:1-9.

SAB

MEMORY TEXT: "Whatsoever ye do, do it heartily, as to the Lord,



and not unto men; knowing that of the Lord ye shall receive the re-

ward of the inheritance: for ye serve the Lord Christ" (Col. 3:23,24).

CENTRAL THOUGHT:

This week we will examine guidelines for having

harmonious relationships both in the home and at the place of employ-

ment. Non-Christians can give practical suggestions as to how to get

along with people, but they cannot offer the power to carry out their sug-

gestions. Christianity offers the best motivation as well as God's enabling

power for building effective relationships with others.

OVERVIEW: Eph. 6:1-9

Those Being Admonished

Nature of the Admonition

Children

To obey and honor their parents

Fathers

Not to treat their children too

severely, but to use proper

discipline

Employees (slaves)

To work conscientiously for their

employers, as to the Lord

Employers (masters)

To treat their employees fairly,

not taking advantage of them

INTRODUCTION:

The greatest test of the truth of Christianity is to be

found in the kinds of relationships that Christians develop with those

about them. Perhaps the greatest testimony that the Christ who ascended

yet lives and reigns is that He has set up His throne within Christian

hearts and homes. As the inspired writer has stated it, "A well-ordered

Christian household is a powerful argument in favor of the reality of the

Christian religion—an argument that the infidel cannot

gainsay."—Patri-

archs

and Prophets,

p. 144.

Even though the book of Ephesians devotes only three verses out of

155 to the duties of children and only one verse to the duties of the fathers

to their children, the needs of the home—particularly Christian homes—

are so great today that this subject merits our spending a considerable

portion of time in studying it this week.

We also are given a glimpse into employer-employee relationships. At

first glance it may not seem that the two topics are connected, but they

are. Our success on the job is to a large degree determined by the influ-

ence that our homes have had and still have on us. A person who has a

difficult time in working harmoniously with his associates in his place of

employment often has a poor relationship with his own parents, spouse,

or children. One of the main problems facing our society is the break-

down of authority. That breakdown begins in the home.

The New Testament may not seem to say much in any one place on the

importance of the home, but what it does say is invaluable. Take a few

minutes to look at some other New Testament passages on the home;

then list the central thought of each to serve as a basis for comparison

with the counsel that we find in Ephesians:

Luke 2:51, 52



1 Tim. 3:4, 5



1Tim 5



Titus 2:4, 5



I. ADVICE TO CHILDREN (Eph. 6:1-3).

What is to be at the very root or foundation of the relationship children

should have with their parents? Why are they to obey? Eph. 6:1; Col. 3:20.

One of the principles of Bible study is that scripture illuminates scrip-

ture, and one text becomes the key to unlock or deepen the meaning of

another text. Notice the reason Paul gives for obedience in his Ephesian

epistle is that obedience is right, and in Colossians it is because obedience

is pleasing to God. How pleased and even proud earthly parents are when

their son or daughter obeys after being given a difficult

task or assign-

ment—one that it would have been most natural

not

to carry out! How

pleased our heavenly Parent is when His children respond to their duties

and responsibilities in loving obedience!

The fact that the word used for

obey

is stronger than the one translated

"submit" in Ephesians 5:22 indicates a different relationship. In Scrip-

ture, those who are disobedient to parents are placed in the same cate-

gory as "haters of God" (Rom. 1:30), and "lovers of pleasures more than

lovers of God" (2 Tim. 3:4). On the other hand, obedience is portrayed as

reasonable and just. "The best way to educate children to respect their

father and mother is to give them the opportunity of seeing the father

offering kindly attentions to the mother and the mother rendering respect

and reverence to the father. It is by beholding love in their parents that

children are led to obey the fifth commandment and to heed the injunc-

tion, 'Children, obey your parents in the Lord: for this is right.'

"—The

Adventist Home,

pp. 198, 199.

What is the true meaning of the fifth commandment? What kind of moti-

vation should children have for showing obedience to their parents? Eph.

6:2, 3.

Paul explains that there is a cause and a purpose for honoring one's

parents. The cause is found in God's commandment in Exodus 20:12.

"The fifth commandment requires children not only to yield respect,

submission, and obedience to their parents, but also to give them love

and tenderness, to lighten their cares, to guard their reputation, and to

succor and comfort them in old age. It also enjoins respect for ministers

and rulers and for all others to whom God has delegated authority."—

Patriarchs and Prophets,

p. 308.

Paul expresses the purpose for this commandment as follows: "That it

may be well with thee, and thou mayest live long on the earth" (Eph. 6:3).

This promise of well-being and long life not only applies to this world but

also to the new earth.

ILLUMINATION:

"Children who dishonor and disobey their parents,

and disregard their advice and instructions, can have no part in the earth

made new. The purified new earth will be no place for the rebellious, the

disobedient, the ungrateful son or

daughter."—Testimonies, vol. 1,

pp.

497, 498.

Some parents may ask themselves, Should I reward my children for

doing that which is right, or should they automatically do what is right

without any thought of a reward? One of the greatest challenges in Chris-

tian parenthood is proper motivation. What kind of incentives should be

used? Should material things such as toys, gadgets, or money be used in

order to motivate a child to establish right habits of behavior? The great-

est reward for right doing is a clear conscience, but a child's conscience is

only partly developed. Love, praise, and encouragement are types of

positive reinforcement that Christian parents can use as incentives to

obedience. Is it wrong to use other types of rewards as well?

AND LEARN: Study what the Bible has to

say

about the matter

of rewards. Here are some references:

Prov. 3:1, 2



Deut. 7:12-15

Matt. 6:4, 6; 16:27



Rom. 6:23

Because God as heavenly Father gives rewards to His earthly children,

it is fitting that Christian parents give rewards to their children.

THINK IT THROUGH: What are the most effective types of incentives that

can be used in working with people?

II. ADVICE TO FATHERS (Eph. 6:4).

How does the counsel that Paul

gives

to the fathers in the Ephesian

church differ with what

was

given to those in the Colossian congregation?

Compare Eph. 6:4 with Col. 3:21.

In times past it was a common practice for philosophers and writers to

give advice to fathers on how to be good fathers. This advice usually ap-

peared in the form of sayings. At first glance some of these sayings ap-

pear to be similar to what Paul has to say, such as the following two from

the church historian Neander:

"A father who is always threatening does not receive much reverence."

"One should correct a child not by hurting him but by persuading

him."—Quoted by E. K. Simpson and F. E Bruce,

Commentary on Epis-

tles to the Ephesians and the Colossians

(Grand Rapids, Mich.: Wm. B.

Eerdmans, 1957), p. 292.

However, Christianity offers a much deeper dimension to child

rearing—the spiritual aspect. In Colossians Paul tells us that fathers

should not be so harsh that they discourage their children, discourage-

ment being an absence of incentive for doing what is right. In Ephesians

Paul stresses the positive side of motivation. When children are properly

instructed and trained in the way of the Lord, then parents will not have

to resort to threats, demands, and harshness to force the child to obey.

"Another prolific cause of resentment among children is the capricious,

inconsistent demands of some parents. Even if outward obedience is

gained by violent means, it is at the expense of honor and respect."—

S.D.A.

Bible Commentary,

vol. 6, p. 1041.

Phillips translates Ephesians 6:4 as, "Father, don't over-correct your

children or make it difficult for them to obey the commandment." The

New English Bible renders it as, "You fathers, again, must not goad your

children to resentment." If this counsel was needed nearly two thousand

years ago in households relatively unencumbered with all the pressures

that are inherent in a high-technology society, certainly it is needed even

more today. The term

fathers

is generic, and thus applies to mothers as

well. How sad it is when such pressures as those of a job, getting out of

debt, paying school bills, meeting health costs, and doing all that most

societies expect of us today keep parents so tense that they occasionally

let loose their frustrations on their children by being needlessly severe.

THINK IT THROUGH: How can I make my life less complicated and more

serene so that I do not lash out at those who are closest and dearest to me?

III. ADVICE TO EMPLOYEES (SLAVES) (Eph. 6:5-8).

In what way is a Christian employee to serve his employer, whether the

employer is a Christian or not? Eph. 6:5; Col. 3:22.

In his Ephesian letter Paul fills four verses with instruction to servants

(literally "slaves") and only one verse with instruction to masters. The

fact that he has more to say to slaves than to masters may indicate that a

large proportion of the early converts to the Christian faith were slaves.

Even though Paul was discussing master-slave obligations, his counsel is

just as relevant today to employer-employee relationships.

"He [Paul] is searchingly practical. He demands that service be given

WED

singleness of . . . heart.

Honesty of purpose and wholehearted effort

must characterize the Christian employee. The same word . . . is applied

to both 'secular' work and to the 'spiritual' service of Christians; the New

Testament uses it most frequently of liberality in Christian giving (Rom.

xii.8; 2 Cor. viii.2, ix.11, 13). The Bible allows no distinction between

sacred and secular.

Eye-service

is excluded, and here and in Colossians

iii.22 a word seems to have been invented by the apostle to express his

thought. Service 'under the compulsion of inspection' (Moule, CB)

should not so much as be considered by the Christian."—Francis

Foulkes,

The Epistle of Paul to the Ephesians

(Grand Rapids, Mich.: The

Tyndale Press, 1968), p. 168.

In the ultimate sense, what attitude should employees take toward their

employment? Eph. 6:6.

"The work of God is sacred and calls for men of lofty integrity. Men are

wanted whose sense of justice, even in the smallest matters, will not al-

low them to make an entry of their time that is not minute and correct—

men who will realize that they are handling means that belongs to God,

and who would not unjustly appropriate one cent to their own use; men

who will be just as faithful and exact, careful and diligent, in their labor, in

the absence of their employer as in his presence, proving by their faithful-

ness that they are not merely men-pleasers, eye-servants, but are consci-

entious, faithful, true workmen, doing right, not for human praise, but

because they love and choose right from a high sense of their obligation to

God."—Testimonies,

vol. 3, p. 25.

What is the highest motive for service? Eph. 6:7, 8; Col. 3:23.

It is easy for those who work for the church and who receive their sal-

ary out of tithe funds to know that they are working for the Lord, but it is

more difficult for those who are working for a secular employer, for a

large corporation, or for a governmental agency to realize that they too

are working for the Lord. If we are to do everything "as to the Lord,"

then it means that whatever our job, work, or profession, we are being

employed by the Lord in

His

service. This fact is alluded to in Ephesians

6:5 where servants are counseled to obey their "masters according to the

flesh," thus implying that they have a higher obligation to a heavenly

Master. This point also was brought out by Christ when He made the oft-

quoted statement, "No man can serve two masters" (Matt. 6:24).

A Christian is radically different from the secular person. Everything

the Christian does is done with eternity in mind and the cross in view.

Reread the first few verses of Ephesians 6 and notice how much of what

we do is to be in reference "to the Lord." Review the earlier chapters of

Ephesians and you will be reminded that our singing is to be done "to the

Lord" (Eph. 5:19) and wives are to bring themselves into harmony with

their husband's wishes "as unto the Lord" (Eph. 5:22).

[(MVO' =ME

Miri

What additional motivation does the Lord offer us in order that we might

be sure to do everything as to the Lord? Col. 3:24, 25.

Notice that these words are addressed to slaves, many of whom were

working for pagan employers. In spite of this, they are considered by Paul

to be serving the Lord in their lowly responsibilities. This illustrates the

magnificent way that Christianity, beyond any other religion or philos-

ophy, is able to give dignity to that which the world would consider de-

meaning. This concept glorifies common labor. The real reward for ser-

vice does not come from employers, but comes from the Lord who is the

true Employer.

IV. ADVICE TO EMPLOYERS (MASTERS) (Eph.6:9).

What is the one trap that employers are prone to fall into and the one that

Paul counsels them to avoid? Eph. 6:9; Col. 4:1.

It is contrary to Christian principles for employers to take advantage of

employees. Employers know that it would be most difficult for their em-

ployees to find new jobs if they become dissatisfied with their present

ones. The employee has the added pressure of knowing that his or her

family is dependent upon the income received. The golden rule might be

paraphrased as follows: "Employers, do unto your employees as you

would wish them to do unto you if they were in your position."

SEARCH AND LEARN: Notice how many of the parables taught by Christ

illustrate the basic principles of employer-employee relationships. What is

the main lesson on this topic being taught in the examples given below?

The unforgiving servant (Matt. 18:23-35)



Laborers in the vineyard (Matt. 20:1-16)



The two sons (Matt. 21:28-32)



The pounds or talents (Matt. 25:14-30; Luke 19:11-27)



THINK IT THROUGH: How can we expect there to be unity within a local

congregation if some of its members who hold church offices may be taking

advantage of fellow church members in their business relationships? How

can there be unity if employees work diligently only when their employers

are observing them? How can there be peace and harmony within the

church when there are quarrels at home—when a parent vents his or her

wrath upon a child, or when children are allowed to grow up with no respect

for authority?

Unity with others can come about only when we are in tune with God

and our stubborn wills have become united with His selfless will.

FURTHER STUDY AND MEDITATION:

Read the chapter, "The Home a

Missionary Training Center" in

Christian Service,

pages 206-210, and the

chapter, "Business Principles and Methods" in

Education,

pages 135-

145.

"Fathers and mothers who make God first in their households, who

teach their children that the fear of the Lord is the beginning of wisdom,

glorify God before angels and before men by presenting to the world a

well-ordered, well-disciplined family, a family that love and obey God in-

stead of rebelling against Him. Christ is not a stranger in their homes; His

name is a household name, revered and glorified. Angels delight in a

home where God reigns supreme, and the children are taught to rever-

ence religion, the Bible, and their Creator. Such families can claim the

promise: 'Them that honor Me I will honor.' As from such a home the

father goes forth to his daily duties, it is with a spirit softened and sub-

dued by converse with God. He is a Christian, not only in his profession,

but in trade, in all his business relations. He does his work with fidelity,

knowing that the eye of God is upon

him."—Testimonies, vol.

5, p. 424.

"Parents, God desires you to make your family a sample of the family

in heaven. Guard your children. Be kind and tender with them. Father,

mother, and children are to be joined together with the golden links of

love. One well-ordered, well-disciplined family is a greater power in dem-

onstrating the efficiency of Christianity than all the sermons in the world.

When fathers and mothers realize how their children copy them, they will

watch carefully every word and gesture."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

6, p. 1118.

SUMMARY:

The unity of the church is being tested in the everyday lives

of its members. We spend most of our time either in our homes or at our

jobs, and the closest relationships possible for us to develop usually are

cultivated in the home or at work. The strength of the church can be no

stronger than are these vital, day-to-day relationships.

APPLICATION:

Our study of this lesson should infuse us with new vital-

ity in the performance of our daily tasks. How often we feel that what we

are doing is unimportant, particularly if it is done for a secular employer.

But remembering that what we are doing is "for the Lord" adds a new

dimension to that which seems mere drudgery. Ask yourself, What

should I pray for during the coming week as a result of my study of this

lesson?

OtTiSh

EDEV

Strong in the Lord

THIS WEEK'S STUDY: Ephesians 6:10-24.

SAB

MEMORY TEXT: "Finally, my brethren, be strong in the Lord, and



in the power of his might. Put on the whole armour of God, that ye

may be able to stand against the wiles of the devil" (Eph. 6:10, 11).

CENTRAL THOUGHT:

The Christian life is a daily battle with self and

with wrong. It is a battle that we cannot win in our own strength. We may

gain strength from others, but most of all we gain strength and victory

over self and sin from the One who already has conquered the enemy.

OVERVIEW: Eph. 6:10-24

Weapons of Warfare

Importance of Prayer

Paul's Final Salutation

(verses 10-17)

(verses

18-20)

(verses 21-24)

Spiritual weapons for

Prayer for all

Sending Tychicus

a spiritual battle

the believers

Wishing them grace,

Loins girded with

Prayer for Paul

love, and peace

truth

in prison

Breastplate of

righteousness

Feet shod with the

gospel

Shield of faith

Helmet of salvation

Sword of the Spirit

INTRODUCTION:

If you never have been in such a situation, try pictur-

ing what it must be like to be a soldier out on the battlefield. Imagine the

conflicting turmoil of thoughts and the nagging doubts that would press

into your mind. Will you ever see your loved ones at home again? If so,

will you return home crippled or scarred for life, but clutching life itself as

your only trophy? What must it be like to know that the enemy is closing

in fast on all sides? You can almost sense the soldier's feeling of helpless-

ness and vulnerability. What keeps him from surrendering when his mind

is beginning to play tricks on him for lack of sleep and his body is faint

from hunger? His clothes are wet, his body is shivering, his nerves are

shattered, his strength is depleted, yet the valiant soldier continues to

fight on because he has a country and a cause that he is defending. Vic-

tory must be won at any cost, even at the sacrifice of his life.

Paul concludes his epistle with a clarion call to warfare and to the

launching of an all-out attack on the forces of evil that are arrayed around

se"

SUN

us. At the very moment Paul was writing this letter a Roman centurion

stood guard over him, reminding him that life indeed is a battle. (See Acts

28:16.) He could still vividly recall Julius, the Roman soldier who had

charge of him on the voyage to Rome. This made him aware of the garb

and the life of a soldier. He could sense the unswerving loyalty of a sol-

dier for his commander. He could see that a soldier was duty-bound to

endure any amount of sacrifice, discomfort, or pain in order to fulfill his

commission. Death was not too high a price to pay for victory. No wonder

that Paul, under divine inspiration, seized upon the imagery of a soldier to

provide one of the finest illustrations of what the Christian life is about.

I. THE WEAPONS OF OUR WARFARE (Eph. 6:10-17).

What is the source of the Christian's strength and the secret in obtaining

victory in the battle? Verse 10.

When we first read Paul's challenge to "Be strong in the Lord," we

might infer that the source of our power comes from within rather than

from without. Actually the original Greek is better translated as, "be

strengthened" or "be made powerful in the Lord," thus pointing more

directly to the Lord as the source of our strength.

ILLUMINATION:

"Of our own selves we can do nothing; but through

Christ we can do all things. God intends that we shall be a help and bless-

ing to one another, and that we shall be strong in the Lord and in the

power of His might. . . . God lives and reigns; and He will give us all the

help we need. It is our privilege at all times to draw strength and encour-

agement from His blessed promise, 'My grace is sufficient for you.'

"—

Evangelism,

p. 98.

Being made strong in the Lord includes being strengthened "in the

grace that is in Christ Jesus" (2 Tim. 2:1), and being strengthened "in

faith, giving glory to God" (Rom. 4:20). Grace and faith are blended to-

gether in the power of Christ.

This was true in the life of the apostle Paul. Paul said that this strength

that came to him from the Lord gave him power to preach successfully to

the Gentiles (2 Tim. 4:17). Paul could declare, "I can do all things through

Christ which strengtheneth me" (Phil. 4:13).

We should also be strengthened "in the power of his might" (Eph.

6:10). This is the same might that raised Christ from the dead and set Him

at the right hand of God. It is a power that is far above all principalities

and powers and might and dominion (Eph. 1:19-21). It is a might that will

not fail to reach the long-sought victory in the end.

Why is it vitally important that we put on the whole armor of God? Eph.

6:11, 13.

must be prepared in order to win the battle. This spiritual battle will

become more and more difficult as we approach the end of time. The

wicked powers will do everything possible to destroy God's people and

divide the church, even to performing signs and mighty wonders. "That

time will soon come, and we shall have to keep hold of the strong arm of

Jehovah; for all these great signs and mighty wonders of the devil are

designed to deceive God's people and overthrow them. Our minds must

be stayed upon God, and we must not fear the fear of the wicked, that is,

fear what they fear and reverence what they reverence, but be bold and

valiant for the truth. Could our eyes be opened we should see forms of

evil angels around us, trying to invent some new way to annoy and de-

stroy us. And we should also see angels of God guarding us from their

power; for God's watchful eye is ever over Israel for good, and He will

protect and save His people if they put their trust in Him. When the en-

emy shall come in like a flood, the Spirit of the Lord will lift up a standard

against him.

"Said the angel, 'Remember, thou art on the enchanted ground.' I saw

that we must watch and have on the whole armor and take the shield of

faith, and then we shall be able to stand, and the fiery darts of the wicked

cannot harm

us."—Early Writings,

p. 60.

What is the real nature of the struggle in which we are engaged, and why

is it so crucial that God's people be united? Eph. 6:12.

If we realized fully the true nature of the battle that we are fighting, we

would put forth much more than the feeble efforts we are so accustomed

to exerting. The battle is unique in that the enemy forces for the most part

are unseen, thus enabling them to work within the church as easily as

outside of it. Human nature is such that we will rally against an enemy

that is visible much more quickly and with much greater ardor than we do

against one that we cannot see. In this conflict the motto of the enemy is,

"Divide and conquer!" One of the most effective weapons in his arsenal is

disunity.

ILLUMINATION:

"In this prayer of Christ's (John 17:17-23), God has

expressed his desire for the unity of his believing people. But there is an

unwearied conflict kept up on this earth. Satan works to make the prayer

of Christ of none effect. He makes a continual effort to create bitterness

and discord; for he knows that where there is unity, there is strength,—a

oneness which all the powers of hell can not break. All who bring weak-

ness and sorrow and discouragement upon God's people, by their own

perverse ways and tempers, aid the enemy of God, and are working di-

rectly against the prayer of Christ."—Ellen G. White,

Review and Her-

ald,

April 27, 1897.

1. Girded with Truth. (Eph. 6:14, first part).

"The girding would be done by a belt. NEB in fact translates: 'Buckle

on the belt of truth.' The phrase 'gird the loins' is meaningless today for

westerners with the kind of clothes they wear, but very appropriate for

the first-century easterner with his flowing robes. His outer garment

would be a long loose-fitting cloak reaching to his ankles. If he tried to

run or fight in it, it would wrap itself round his legs and trip him up. If he

needed to act quickly and with agility, this loose garment had to be lifted

clear above the knees and fastened securely round the waist. So to gird

the loins was the necessary preliminary to any vigorous action. For in-

stance, the Israelites, at the time of the first Passover, as they waited for

the signal to make their escape from Egypt, were at the ready 'with loins

girded' (Exod. 12:11). Elijah, as a herald of the fulfilment of God's prom-

ise of rain, prepared to outrun on foot the horse-drawn chariot of Ahab,

by 'girding up his loins' (1 Kg. 18:46). Understandably the phrase came to

be used metaphorically of mental and spiritual readiness for exceptional

tasks. 1 Pet. 1:13 summons Christians to 'gird up the loins of your minds'.

So here in Ephesians the Christian is called to 'gird up his loins' spiri-

tually. This means getting rid of anything which might be a hindrance in

the struggle against evil, eliminating any easy-going casualness which

might make him less than ready for the fray."—C. Leslie Mitton,

Ephe-

sians,

(London: Marshall, Morgan & Scott, 1976), pp. 224, 225.

THINK IT THROUGH: What effect does the telling of half-truths or mis-

leading insinuations have upon the life of the Christian?

The Breastplate of Righteousness (Eph. 6:14, second part).

The breastplate covered the heart of the soldier. "So important is the

breastplate of righteousness in the defense of the Christian soldier in the

warfare against the hosts of evil that in 2 Corinthians 6:7 the entire armor

is called 'the armour of righteousness.' Since Christ is our defense and

hope of victory, we are told that if we abide 'in Christ Jesus' He 'is made

unto us wisdom, and righteousness, and sanctification, and redemption.'

(1 Corinthians 1:30). . . .

"Experiencing the imputed righteousness of Christ by faith to take care

of the past, and His imparted righteousness to produce character devel-

opment into His likeness, are what is involved in the putting on of 'the

breastplate of righteousness,' and being clothed with the beautiful robe of

the righteousness of Christ."—Taylor G. Bunch,

The Armor of Righ-

teousness

(Nashville, Tenn.: Southern Publishing Association, 1957), pp.

45, 52, 53.

The Sandals of the Gospel of Peace (Eph. 6:15).

Why is footwear so important?

"Battles, historians tell us, have sometimes been lost by inadequate

footwear. Swords and helmet lose their effectiveness if the soldier is foot-

sore or crippled by ill-fitting boots. A soldier for whom every step is a

drudge or a misery is not likely to win battles. The equivalent of strong,

light, well-fitting boots for the Christian soldier is that he is equipped with

the gospel of peace.

Few things make a man feel more agile and mobile

than the confidence that he is the bearer of joyous good news (gospel)."—

C. Leslie Mitton,

Ephesians,

pp. 225, 226.

ILLUMINATION:

"The Lord is soon coming. Talk it, pray it, believe it.

Make it a part of the life. You will have to meet a doubting, objecting

spirit, but this will give way before firm, consistent trust in God. When

perplexities or hindrances present themselves, lift the soul to God in

songs of thanksgiving. Gird on the Christian armor, and be sure that your

feet are 'shod with the preparation of the gospel of peace.'

"—My Life

Today,

p. 312.

An important element of waging warfare successfully is communication

between the front lines and headquarters; messages must be carried faith-

fully. What does Paul say about the "gospel of peace" in Romans 10:15?

The Shield of Faith (Eph. 6:16).

A soldier who is trapped on the battlefield by enemies on all sides and

who is running low on ammunition and food has one thing alone left to

depend on, and that is faith—the faith that gives the victory. The shield

itself is perhaps more important than some of the other pieces of armor, in

that if rightly used it provides covering for every part of the body. In an-

cient times the shield was not the small round shiny bronze "target" that

sometimes is pictured, but rather a large oblong, lightweight one measur-

ing four feet high and two-and-a-half feet wide. When the soldier was

forced to run, he had to be able to take his shield with him. The "fiery

darts" were burning arrows that produced double devastation: first, pen-

etrating a weak spot in the armor, they could kill, and second, they set

clothing or gear on fire, causing soldiers to panic.

ILLUMINATION: "

Faith in God's Word, prayerfully studied and practi-

cally applied, will be our shield from Satan's power and will bring us off

conquerors through the blood of Christ."—My

Life Today,

p. 313.

The Helmet of Salvation (Eph. 6:17, first part).

What makes the helmet so important in the Christian's armor?

"Salvation

is a provision for man that can as definitely be received as

any other part of the Christian armour—the soul's deliverance is not a

matter of uncertainty to the end. In Isaiah lix.17 the divine Warrior wears

the helmet of salvation as the Worker and Bringer of salvation. For the

Christian, salvation is part of the defensive armour that is essential for his

safety in the fray. It may be taken as God's gift of salvation from the pen-

alty of sin, but even more as His saving help to protect from the power of

sin, and the parallel in 1 Thessalonians v. 8 suggests that here also we may

take it to include 'the hope' of final deliverance from the very presence of

sin."—Francis Foulkes,

The Epistle of Paul to the Ephesians

(Grand

Rapids, Mich.: The Tyndale Press, 1979), p. 176.

TAU

6. The Sword of the Spirit (Eph. 6:17, second part).

The sword is the only element of the weaponry that Paul mentions that

is used for offense as well as defense. It can be used to cause the opposing

forces of evil to flee. While the other items listed are primarily for protec-

tion, the sword can be used for aggressive attack. (See Heb. 4:12.)

ILLUMINATION:

"The sword of the Spirit, which is the word of God,

pierces the heart of the sinner and cuts it in

pieces."—Testimonies, vol.

p. 441.

II.

THE IMPORTANCE OF PRAYER (Eph. 6:18-20).

How does prayer serve Christians in the battles and struggles of life?

A common fallacy is that people who are spiritually strong need not

pray as much or as earnestly as those who are weak. But Paul, the valiant

missionary who had won victory after victory for Christ, felt his need for

prayer and specifically asked that the Ephesian church remember him in

their prayers so that he could speak boldly for his Saviour when appear-

ing before the throne of the mightiest monarch on earth. Christ, the

divine-human Son of God, felt His need of prayer and continued depen-

dency upon His Father. "If the Saviour of men, the Son of God, felt the

need of prayer, how much more should feeble, sinful mortals feel the ne-

cessity of fervent, constant

prayer."—Steps to Christ,

p. 94.

When life is going smoothly for us, it is

easy

to become lax in our prayer

life, or even to neglect prayer entirely. But Paul

says

that we are to be "pray-

ing always." What was in the parable that Christ told that vividly illustrates

the point "that men ought always to pray"? Luke 18:1-7.

Perseverance in prayer does not mean approaching God in sheer per-

sistence to make Him change His mind, like a begging child does to get

something from an unwilling parent. Perseverance in prayer indicates a

state of mind on the part of the suppliant that gives God an opportunity to

do things He could not do safely for the individual otherwise.

One of the most powerful influences to bring about unity in the church

is prayer. If you are praying for an individual by name, then you will not

be harboring bitterness or holding a grudge against that person.

III.

PAUL'S FINAL SALUTATION (Eph. 6:21-24).

What were the uppermost concerns on the apostle's mind as he bid fare-

well to the church members at Ephesus? Verses 21-24.

With stalwart Paul we find no note of self-pity, no personal worries that

might lead to preoccupation with self. Instead, he is sending the trusted

messenger Tychicus in order to "comfort" the members at Ephesus.

Tychicus is one of the unsung heroes of the cross in the first century. He is

listed as one of the seven men who accompanied Paul at the end of his

third missionary journey (Acts 20:4) and who undoubtedly followed Paul

all the way to Jerusalem prior to his arrest there. He continually plays the

role of bearer of good news, for he is the one that Paul entrusted with the

delivery of three epistles—Ephesians (2 Tim. 4:12), Colossians (Col. 4:7),

and Titus (Titus 3:12). What if Tychicus had fallen by the wayside and

failed to deliver these precious messages? The world would have been

the poorer if Tychicus had "lost" the epistle to the Ephesians.

THINK IT THROUGH: Paul says, "Ye are our epistle ... , known and read

of all men" (2 Cor. 3:2). Are you faithfully delivering the message God has

entrusted you in the same way that faithful Tychicus did?

FURTHER STUDY AND APPLICATION:

Read

The Acts of the Apostles,

page 76 to learn how to have your "loins girt about with truth."

If available, secure a copy of the Ellen White devotional book,

My Life

Today,

and read the selections on the Christian's armor on pages 309-315.

If not avaable, you can meditate on the following thoughts taken from

that section:

"To every one God has made an offer that will help to brace every

nerve and spiritual muscle for the time of test that is to come to us all. I

am charged with the message, Clothe yourself with the whole armor of

Christ's righteousness. . . . And, having done all you can do on your part,

you have the assurance of victory. To every soul is granted the gracious

opportunity of standing on the Rock of Ages."—My

Life Today,

p. 311.

"When souls are converted their salvation is not yet accomplished.

They then have the race to run; the arduous struggle is before them to do,

what? 'To fight the good

fight offaith,'

to press forward to the mark for

the prize of the high calling which is in Christ Jesus. There is no release in

this warfare; the battle is lifelong, and must be carried forward with deter-

mined energy proportionate to the value of the object you are in pursuit

of, which is eternal life."—My

Life Today,

p. 313.

SUMMARY:

The strong are tempted to rely upon self—to go out to battle

in their own armor. The weak recognize their need of help from above

because their plight is desperate and their future well-nigh hopeless. The

strong often start their busy day's activities neglecting personal prayer

and Bible study, like a soldier running in great haste to the front lines

while forgetting to take his sword with him. The weak who recognize

their need flee to the Lord in prayer. Never forget that "the race is not to

the swift, nor the battle to the strong" (Eccl. 9:11). Paul states this mar-

velous truth in another way, "When I am weak, then am I strong" (1 Cor.

12:10).

APPLICATION:

Take a few moments to review one by one the various

pieces of armor, and then ask yourself these questions: Which of the

pieces of armor am I in need of the most? What am I doing with those I

have in hand? What orders from my Commander am I neglecting?

•

aEEE the differenceE

e.' "—Ellen G. W

.7, p. 941.

In John 3:14 we find Jesus

must be "lifted up" on the c

on the cross becomes the

draws. Thus God and hum

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Actual type size

LARGE PRINTedition of the Adult Sabbath School Lessons

1=11=11=11=11=1=11=3 1=11=11 =GC= OM 1:=1 120 =I IBM MN =I =I ISM CIS]



GI 1=11 =I

Please send



subscriptions for the

large print Adult Sab-

bath School Lessons

at $8.50 per year in

U.S.A. Inquire of your

church personal min-

istries secretary or Ad-

ventist Book Center

for prices outside

U.S.A.

Name



Street

City



State



Zip



Place your order through your local church

personal ministries secretary or your local Ad-

ventist Book Center.

Prices subject to change without notice.

= =



=1.12MEMIZENET =1=11= 1=3 I= I=

Lessons for Second Quarter, 1986

Sabbath School members who have not received a copy of the Adult

Lessons for the second quarter of 1986 will be helped by the following

outline in studying the first two lessons. The title of this series is "In Full

Assurance."

First Lesson:

HOW TO HANDLE DOUBT

MEMORY TEXT: Hab. 2:4.

THIS WEEK'S STUDY: Habakkuk 1:1 through 2:4.

CENTRAL THOUGHT: Doubts and questions may arise from both

God's seeming inactivity and His activity. Nevertheless, His followers

find assurance in a faith that grows as a result of the questionings of faith.

OUTLINE:

Why does God allow evil to go unchecked? (Hab. 1:1-4).

II.

The Babylonians will bring judgment on Judah (Hab. 1:5-11).

III.

How can God use the wicked Babylonians for such a purpose?

(Hab. 1:12-2:1).

IV.

Trust in Me! (Hab. 2:2-4).

Second Lesson:

GOD IN CONTROL

MEMORY TEXT: Hab. 2:20.

THIS WEEK'S STUDY: Hab. 2:5-20.

CENTRAL THOUGHT: Inherent in sin are the seeds of its own de-

struction. Despite the apparent success of human pride, injustice, and

exploitation of others, the sinner cannot find happiness and peace. Only

faith in the God who still is in charge brings peace and assurance.

OUTLINE:

God's Woes (Judgments) on Babylon (Hab. 2:5-19).

II.

Faith's Assurance: God Is in Charge (Hab. 2:20).

Lessons in Braille:

The regular Adult Sabbath School Lessons are available free each month in

Braille and 16

rpm records to blind and physically handicapped persons who

cannot read normal ink print. This includes individuals who because of arthritis,

multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold or focus

on normal ink-print publications. Contact the Christian Record Braille Founda-

tion. Box 6097, Lincoln, NE 68506.

•

Lyzon

Church Sala Sch.

Unions



Population Churches Members Members

Bangladesh• ,,,



97400,000



,, 37



4,924



7.287

Burma



35,684,000



112 9,365 11,870

Central Philippine



11,890.217



452 77,356 98.871

. East Indonesia,,



14,388.045



379 44,449 57,783 ,.

' Guam-Micronesia



220,000



1,764



3.263

Japan



119.890,000



101 11,056 9,237

Korean



38,867.852



387 62.375 59,401.

North Philippine



37665,170



861 102,030 65,934

South China Island



24427,023



8.554



8,729

South Philippine



13,378.467



519 132,394 152,664

" Southeast Asia



121,876,079



203 34,421



28.519

Sri Lanka•



14,859,295



1,445



1.013

WLi! Indonesia



155,694,430



398 47.316 52,573

Division Totals '



685,840.713



3.571 538.309 557,144

Outpost evangelism centers, division-wide

Dormitory, Philippine Union College

Dormitory, Central Philippine Adventist College

Office building, East Indonesia Union